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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,     N.    J. 


Presented  by 


BX  9178  .B8  F6 
Burrell,  David  James,  1844! 
1926.  I 

"For  Christ's  crown," 


U^/CVW. 


"For  CHRIST'S  Crown. 


95 


"For  CHRIST'S  Crown " 

AND  OTHER  SERMONS. 


7^ 

DAVID  JAMES  BURRELL,,   D.D., 

Pastor  of  the  Collegiate  Church  at  Fifth  Avenue  and  sgth  Street. 
New     York. 


NEW    YORK: 

WILBUR   B.    KETCHAM, 

2   Cooper   Union. 


Copyright,  1896, 
By  Wilbur  B.  Ketcham. 


CONTENTS. 

PAGE. 

"  For  Christ's  Crown,"      -----  7 

The  Unspeakable  Turk,            .            .            -           -  ig 

Mors  Janua  Vit.'e,     ------  33 

The  Form  of  Godliness,            -            -            .            .  42 

The  Story  of  an  Outcast,             -            -            -            -  51 

The  Story  of  an  Outcast— The  Sequel,        -            -  63 

The  Ascent  of  Man,            -            -            -            -            -  74  -. 

Loose  Him  and  Let  Him  Go,     -            -            -            -  83 

The  Gknealogy  of  Jesus,    -----  92 

Armageddon,       ------  104  / 

The  Story  of  a  Waywajid  Youth,            -            -            -  120 

The  Part  of  the  Hand  That  Wrote,             -            -  132 

The  Conspiracy  Against  The  Liquor  Traffic,  -            -  144 

The  White  Solar  Ray,              -            -            .           -  156 

The  University  of  Jerusalem,      -            -            -            -  167 

As  the  Hart  Panteth,    -----  182 

The  Cleansing  of  the  Temple,      -            :            .            -  191 

Come  and  See,     ------  202  =» 

Protestantism,         ------  213 

King  Saul  at  the  Witch's  Cave,         -            -            -  224 

Hovvr  Jericho  Fell,              .            .            .            -            .  235  •■ 

Tom  Brown  of  Rugby  ;  Or,  Manly  Christianity,  -  244 

The  Prophecy  of  Palm  Sunday,    -            -            -            -  254  * 

How  to  read  History,             -            -            _            _  264 

The  Boundless  Prayer  of  Faith,             -            .            -  276  » 


6  CONTENTS. 

The  Epworth  Singer,    -  -  -  -  _  285 

The  Sunday  Newspaper,     -  -  .  _  _  297 

The  First  and  Great  Commandment,  -  -  305 

And  the  Second  is  Like  unto  it,  ...  314 

Esther  in  Shushan,       .  .  .  .  _  322 

Orthodoxy,  -..-._  331 

He  is  Apprehended  in  the  Garden     -  -  -  341 

How  David  Thought  of  the  Forgiveness  of  Sin,  -  351 

The  Golden  Wedge,        -  _  -  .  .  361 


"FOR  CHRIST'S  CROWN." 

"Now  unto  the  King  eternal,  immortal,  invisible,  the  only  wise  God,  be  honor 
and  glory  for  ever  and  ever."    Amen. — I.  Tim.  i.  17. 

The  ideal  form  of  government  is  the  Jewish  the- 
ocracy. In  it  were  combined  all  the  advantages  of 
all  other  forms  of  government  whatsoever.  It  was  a 
republic,  in  that  all  men  were  free  and  equal  before 
the  law.  It  was  a  sovereignty,  in  that  God  was  recog- 
nized as  King,  sole  and  absolute.  It  is  scarcely  pos- 
sible to  conceive  a  better  order  of  things.  Far  enough 
have  the  nations  departed  from  that  original  fabric, 
but  in  the  final  restitution  they  will  surely  return  to 
it.  The  millenial  glory  will  be  established  in  the 
commonwealth  of  God. 

It  was  natural,  however,  that  the  children  of  Israel 
should  be  impatient  under  these  conditions.  They 
saw  the  neighboring  tribes  and  nations  prospering  in 
the  magnificence  of  fleets  and  armies  and  royal  estab- 
lishments, while  they  themselves  had  only  the  sim- 
plest forms,  with  no  rulers  save  priests  and  prophets 
who  administered  in  the  behalf  of  God.  Wherefore 
they  demanded  a  king  :  "  Make  us  a  king  to  judge  us 
like  all  the  nations."  And  God  was  pleased  to  yield 
10  their  importunate  weakness.  Howbeit  he  solemnly 
protested  against  their  folly.  He  admonished  them 
that  in  time  to  come  their  kings  would  whip  them 

(7) 


8  "for   CHRIST  S   crown. 

with  whips  of  scorpions  and  lay  on  them  vexatious 
and  intolerable  burdens.  Nevertheless  they  insisted  : 
"  We  will  have  a  king  to  rule  over  us!"  Therefore 
Saul  was  chosen  ;  and  there  was  not  among  the  chil- 
dren of  Israel  a  goodlier  person  than  he.  In  due  time 
he  was  inaugurated  with  much  pomp  and  circum- 
stance, and  the  peoole  offered  sacrifices  and  peace  offer- 
ings unto  the  Lord  and  rejoiced  greatly.  "  If  now," 
said  the  prophet  on  this  occasion,  "  ye  will  fear  the 
Lord  and  obey  his  commandments,  then  shall  both  ye 
and  your  king  continue  to  follow  him  ;  but  if  not,  his 
hand  shall  be  against  you.  Now,  therefore,  stand 
and  behold  a  sign,  that  this  is  the  Lord's  doing!  " 
It  was  the  dry  season  of  the  wheat  harvest ;  never- 
theless, on  a  sudden  the  heavens  were  darkened, 
black  clouds  marshalled  themselves  and  amid  rolling 
thunder  copious  rains  poured  down  all  day.  Thus 
ended  the  theocracy,  and  thus  amid  awful  omens  and 
admonitions  began  the  sovereignty  of  Israel.  The 
outcome — is  it  not  written  in  the  chronicles  of  the 
nation,  from  the  time  of  Saul  until  the  sceptre  passed 
from  Judah,  and  the  King  whose  right  alone  it  was 
to  reigu  sat  over  upon  the  slopes  of  Olivet  and 
mourned  :  "O  Jerusalem,  Jerusalem,  how  often  would 
I  have  gathered  your  children  as  a  hen  doth  gather 
her  brood  under  her  wings  and  ye  would  not"? 

All  powers  and  dignities  whatsoever — didactic, 
pontifical  and  political — centre  in  Christ.  He  is  our 
Prophet,  Priest  and  King.  The  administration  of 
this  world's  affairs  is  committed  to  him.  The  ancient 
line  of  prophets,  a  mere  temporary  makeshift  and  ex- 
pedient, moving  through  history,  comes  at  length  to 
Bethlehem  and  vanishes  in  the  glory  of  him  of  whom 
it  had  been  written,  "  A  prophet  shall  the  Lord  your 


"  FOR    CHRIST  S   CROWN.  9 

God  raise  up  from  among  your  brethren  ;  him  shall 
ye  hear  in  all  things  whatsoever  he  shall  say  unto 
you."  And  he  alone  is  Prophet  since  that  day.  In 
like  manner  the  priestly  line  came  down  through  the 
centuries,  kindling  the  altar  fires  on  either  side  to 
symbolize  the  atonement  of  Calvary,  until  it  also  came 
to  Bethlehem  and  lost  itself  in  him  of  whom  it  had 
been  written,  ''  He  is  an  high  priest  forever  after  the 
order  of  Melchizedek "  ;  who  was  to  offer  himself 
once  for  all  as  a  sacrifice  for  the  world's  sin,  to  lift 
the  veil  and  enter  with  blood-stained  hands  into  the 
Holiest  of  All,  where  he  ever  liveth  to  make  interces- 
sion for  us.  And  there  has  never  been  a  priest,  save 
by  usurpation  of  authority,  from  that  time  until  now. 
So  all  the  kings  of  the  earth,  the  Sauls  and  Caesars 
and  Alexanders,  are  mere  signs  and  silhouettes  of 
Christ's  Kingship,  pointing  on  to  the  glory  of  that 
ultimate  reign  when  the  revolted  kingdoms  and  do- 
minions of  this  world  shall  become  the  kingdom  of 
Christ.  "  Now  unto  the  King  eternal,  immortal,  in- 
visible, the  only  wise  God,  be  honor  and  glory  for- 
ever and  ever  !" 

The  Kingship  of  Christ  runs  like  a  golden  thread 
through  ancient  prophecy  :  "  For  unto  us  a  child  is 
born,  unto  us  a  son  is  given,  and  the  government  shall 
be  upon  his  shoulder  ;  his  name  shall  be  called  Won" 
derful,  Counsellor,  the  Mighty  God,  the  Everlasting 
Father  and  the  Prince  of  Peace."  He  was  seen  in  the 
visions  of  Isaiah  clothed  in  regal  splendor  and  marked 
with  the  tokens  of  a  glorious  triumph  :  "Who  is  this 
that  Cometh  from  Edom,  this  that  is  glorious  in  his 
apparel,  travelling  in  the  greatness  of  his  strength  ? " 
"  I  that  speak  in  righteousness,  mighty  to  save," 
"  Wherefore  art  thou  red  in   thine  apparel,  and  thy 


10  "FOR    CHRIST  S    CROWN, 

garments  like  him  that  treadeth  in  the  wine-fat  ?  " 
"  I  have  trodden  the  wine-press  alone  ;  and  of  the 
people  there  was  none  with  me  ;  for  the  day  of  ven- 
geance is  in  my  heart,  and  the  year  of  my  redeemed 
is  come." 

This  was  "  the  hope  of  Israel."  All  through  the 
centuries  of  her  sin  and  suffering  she  looked  for  the 
coming  of  her  King.  He  was  David's  son,  and  his 
reign  was  to  be  marked  by  a  magnificence  beyond 
that  of  Solomon  in  all  his  glory.  The  song  of  the 
procession  that  wound  around  the  spur  of  Olivet, 
leading  the  man  of  Nazareth  to  the  Holy  City,  was 
an  historic  song  :  "  Hosanna  !  hosanna  !  to  the  Son  of 
David  ;  blessed  is  he  that  cometh  in  the  name  of  the 
Lord  !  " 

And  Christ  in  his  Messianic  character  claimed 
this  regal  authority  :  "  Ye  call  me  Lord  and  Master, 
and  ye  say  well  for  so  I  am."  He  had  much  to  say 
of  "  the  kingdom."  This  is  the  key  of  his  preaching. 
He  came  to  set  up,  amid  the  chaos  and  confusion  of 
earthly  principalities,  the  kingdom  of  truth,  the  king- 
dom of  righteousness,  the  kingdom  of  heaven,  the 
kingdom  of  God.  He  came  to  restore  the  simple 
glory  of  the  theocracy,  the  Commonwealth  of  God. 
The  charge  brought  against  him  for  which  he  was 
haled  to  judgment  and  ultimately  dragged  to  Calvary, 
was  that  he  made  himself  a  king.  His  judge  took 
him  aside  from  Gabbatha  and  gave  him  an  opportu- 
nity to  clear  himself  of  this  accusation.  "  Art  thou 
a  king?"  he  asked.  And  Jesus  answered,  in  the 
strongest  form  of  affirmation  that  was  possible  in  the 
Aramaic  tongue,  "Thou  sayest  it."  And  this  accusa- 
tion  was    written  over   his    head  :  lesu  Nazaret  Rex 


"for    CHRIST  S   crown.  11 

ludceorum — Jesus  the  man  of  Nazareth,  the  King  of  the 
whole  Israel  of  God  ! 

And  here  runs  the  party  line — the  line  of  separa- 
tion between  citizens  of  the  kingdom  and  aliens  from 
the  household  of  faith.  The  human  race  is  divided 
in  twain  along  this  line,  the  acceptance  or  rejection 
of  the  Kingly  claim  of  Christ.  The  Jews  and  their 
Roman  confreres  committed  the  unpardonable  sin. 
They  reviled  his  royalty,  placing  a  crown  of  thorns 
upon  his  head,  throwing  about  him  the  cast-off 
purple  of  a  Roman  magistrate,  putting  an  impotent 
reed  in  his  hand,  bowi*ng  before  him  and  crying  in 
derision,  "  Hail,  O  King  !  "  The  same  sin  is  com- 
mitted still  by  those  who  reduce  the  dignity  of  this 
eternal  King  to  that  of  a  mere  man,  dispossessing 
him  of  his  scepter  and  degrading  him  to  the  level  of 
the  creatures  of  his  hand,  as  well  as  by  those  who 
reject  his  authority  with  a  sturdy  disclaimer,  saying, 
"We  will  not  have  him  to  rule  over  us." 

But,  blessed  be  his  name,  there  is  a  vast  and  ever 
increasing  number  of  such  as  acknowledge  his  be- 
nignant sway.  They  believe  that  he,  being  the  only- 
begotten  Son  of  the  Father,  came  into  this  world  to 
set  up  a  kingdom  whose  cardinal  truth  is  righteous- 
ness, laying  its  foundation  in  the  great  atonement  of 
the  cross.  And  they  count  it  their  highest  joy  to  pass 
under  his  yoke  and  call  themselves  citizens  of  the 
commonwealth  of  which  he  alone  is  ruler. 

How  came  they  into  this  citizenship  ?  By  faith  ; 
an  implicit,  appropriating,  obedient  faith  in  the  Mes 
sianic  claims  of  Christ.  By  an  absolute  surrender  to 
his  authority  and  a  joyous  acquiescence  in  his  word, 
"  If  any  man  will  come  after  me,  let  him  deny  him- 
self, take  up  his  cross  and  follow  me." 


12  "FOR    CHRIST  S   CROWN. 

But  while  faith  in  this  sovereign  Christ  marks  the 
birth  of  a  sinner  into  the  kingdom  and  so  assures  his 
deliverance  from  sin  and  death,  it  is  only  the  begin- 
ning of  his  citizenship  ;  that  is  to  say,  of  his  spiritual 
life.  Two  things  now  follow,  not  so  much  because 
they  are  enjoined  as  because  they  naturally  and  in- 
evitably proceed  from  loyalty  to  the  King  : 

I.  Confession.  He  who  truly  believes  in  the  sover- 
eignty of  Jesus  as  King  of  kings  and  Lord  of  lords 
will  obviously  not  hesitate  to  acknowledge  him. 

Did  you  ever  hear  an  assembly  of  Englishmen  sing 
/  "  God  save  the  Queen  "  ?  Not  long  ago  I  was  in  a 
company  of  Scottish  gentlemen  at  a  banquet  reach- 
ing into  the  wee  sma'  hours,  and  when  they  .closed 
their  conference  with  that  inspiring  hymn,  my  Anglo- 
Saxon  blood  was  quickened  by  the  enthusiasm  of 
their  devotion  to  Her  Majesty.  She  is  neither  tall  nor 
fair.  Not  by  the  largest  stretch  of  the  imagination 
can  she  be  called  beautiful.  But  you  will  speak  a 
word  against  her  on  British  soil  at  your  peril- 
Ashamed  of  Victoria  ?  Not  they.  She  represents  the 
greatness  of  that  empire  on  whose  dominion  the  sun 
never  sets.  She  represents  in  her  own  person  the 
armies  and  navies  of  the  realm.  She  stands  for  the 
history  of  five  centuries  of  political  splendor  and  for 
the  hope  of  brighter  glories  and  nobler  conquests  yet 
to  come.     Ashamed  of  Queen  Victoria?     O  no  ! 

Followers  of  Christ,  up  with  your  hearts,  up  with 
your  voices  alway,  "  God  save  the  King  !  "  "  Long  live 
the  King  !  "  He  hath  upon  his  vesture  and  his  thigh 
a  name  written,  King  of  kings  and  Lord  of  lords. 
Behold  his  diadem  of  stars.  What  are  the  crown 
jewels  of  the  nations  to  this  ?  Behold  his  girdle  of 
almighty  power,  his  vesture  like  the  snow,    his  eyes 


"for    CHRIST  S    crown.  13 

like  flaming  fire.  Think  of  his  conquests,  the  hearts 
he  has  subdued,  the  evil  powers  he  has  vanquished? 
the  Caesars  he  has  scourged  to  their  tombs,  the  em- 
pires he  has  touched  and  they  have  crumbled  into 
dust. 

Jesus  !  and  shall  it  ever  be, 
A  mortal  man  ashamed  of  thee  ? 
Ashamed  of  thee,  whom  angels  praise, 
Whose  glories  shine  through  endless  days  ? 

Ashamed  of  Jesus  !  sooner  far 

Let  evening  blush  to  own  a  star ;  r 

He  sheds  the  beams  of  light  divine  ' 

O'er  this  benighted  soul  of  mine. 

Ashamed  of  Jesus  !  yes,  I  may, 
When  I've  no  guilt  to  wash  away  ; 
No  tear  to  wipe,  no  good  to  crave, 
No  fears  to  quell,  no  soul  to  save. 

Till  then — nor  is  my  boasting  vain — 
Till  then,  I  boast  a  Saviour  slain  ! 
And,   oh,  may  this  my  glory  be 
That  Christ  is  not  ashamed  of  me  ! 

II.  Obedience — frank,  implicit  and  absolute.  Obe- 
dience in  all  things.  Obedience  unquestioning.  Obe- 
dience joyous  and  unto  death. 

All  the  problems  of  life  are  solved  for  Chris- 
tian people  in  this  word  obedience.  These  are  the 
matters  of  supreme  moment  to  us  :  truth,  character 
and  service.  And  these  are  the  three  great  problems: 
What  shall  I  believe?  What  shall  I  be  ?  and  What 
shall  I  do?  All  these  are  solved  at  the  footstool  of 
the  King. 

(i)  What  shall  I  believe  ?  Believe  what  the  Master 
says.  His  word  is  the  final  dictum  for  the  formula- 
tion of  our  creed.     He  himself  is   the  court  of  last 


14  "for    CHRIST  S   crown. 

appeal  in  all  matters  pertaining  to  truth.  When  our 
Sovereign  speaks  there  is  an  end  of  controversy.  Let 
infallible  popes  and  councils  and  ecclesiastical  courts 
stand  out  of  our  light.  Tradition  must  yield  to  his 
ipse  dixit.  In  our  quest  for  truth  we  have  been  sent 
forth  like  sailors  in  a  staunch  ship  over  a  great  sea 
and  our  Lord  has  provided  us  with  a  trusty  pilot  and 
a  trustworthy  chart.  Our  chart  is  the  Bible,  as  he 
said,  "  Search  the  Scriptures,  for  in  them  ye  think  ye 
have  eternal  life  and  these  are  they  which  testify  of 
me."  Our  pilot  is  his  Spirit,  as  he  said,  *'If  I  go 
away,  I  will  send  unto  you  the  Comforter  ;  he  shall 
lead  you  into  all  truth."  If  we  fall  into  error,  it  is 
because  we  doubt  his  word  or  deny  his  Spirit. 

(2)  What  shall  I  be  ?  Be  like  Christ.  His  char- 
acter must  be  our  rule  of  character.  To  imitate  him 
is  to  grow  unto  the  full  stature  of  a  man.  Here  again 
for  our  guidance,  he  has  given  us  his  word  and  his 
Spirit.  In  that  word  we  have  his  portrait — the  ideal 
Man,  the  chiefest  among  ten  thousand,  the  one  al- 
together lovely.  We  attain  unto  perfection  just  in  the 
measure  in  which  we  copy  him  and  in  that  effort  we 
have  the  assistance  of  his  Spirit.  The  fruit  of  that 
Spirit  is  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance.  The  effort  of 
our  life,  as  royal  subjects  of  the  King,  is  to  make  that 
bundle  of  graces  ours.  "Add  to  your  faith  virtue; 
and  to  virtue  knowledge  ;  and  to  knowledge  temper- 
ance ;  and  to  temperance  patience  ;  and  to  patience 
godliness  ;  and  to  godliness  brotherly  kindness  ;  and 
to  brotherly  kindness  charity.  For  if  these  things  be 
in  you,  and  abound,  they  make  you  that  ye  shall 
neither  be  barren  nor  unfruitful  in  the  knowledge  of 
our  Lord  Jesus  Christ." 


"for    CHRIST  S    crown.  15 

(3)  What  shall  I  do  7  Do  what  the  King  commands. 
This  is  the  secret  of  a  successful  Christian  life.  And 
the  King's  command  is  this,  Seek  ye  the  kingdom. 
Seek  ye  first  the  kingdom.  Seek  ye  first  of  all  the 
kingdom.  As  citizens  of  this  divine  Commonwealth 
it  is  our  business  to  do  our  utmost  toward  the  exten- 
sion of  our  Sovereign's  realms.  And  we  have  our  in- 
structions in  that  word,  "  Go  ye  into  all  the  world  and 
evangelize,  beginning  at  home." 

The  work  of  the  kingdom  begins  at  home  ;  in 
the  narrow  circle  of  your  immediate  environment.  If 
'you  love  the  King,  see  that  his  name  is  honored  by 
your  intimate  friends  and  associates.  *'  Go  down 
to  your  own  house,"  said  Jesus  to  the  man  of  Gadara, 
"and  tell  what  great  things  the  Lord  hath  done  for 
thee." 

Then  the  broader  provinces — the  city,  the  common- 
wealth, the  nation,  the  world.  Oh,  for  an  enlarge- 
ment of  our  hearts  ;  for  it  devolves  upon  every  true 
follower  of  Christ  to  extend  his  influence  to  the  very 
uttermost.  This  is  involved  in  loyalty  to  the  King. 
His  purpose  is  to  subjugate  the  world  ;  he  is  setting 
up  the  kingdom  which  shall  ultimately  extend  from 
the  river  to  the  uttermost  parts  of  the  earth.  To  this 
end  the  campaign  has  been  marked  out  and  as  loyal 
and  obedient  servants  of  Christ  it  is  not  for  us  to  pre- 
sume to  criticise  his  methods.  It  should  be  enough 
for  us  that  he  has  said,  "Go  ye." 

In  view  of  the  recent  massacre  of  missionaries  in 
China,  the  question  has  again  been  broached,  "  Do 
missions  pay?"  It  is  discussed  in  labored  editorials 
in  our  secular  newspapers.  Do  missions  pay  ?  Pay  ! 
Who  said  anything  about  paying.?  Look  to  your 
marching  orders!     If  every  missionary  that  ever  set 


i6  "for  Christ's  crown." 

out  to  preach  the  glorious  gospel  in  the  habitations 
of  cruelty  had  been  murdered  in  cold  blood  ;  if  there 
were  not  one  native  convert  to  show  for  the  great  ex- 
penditure of  wealth  and  energy  from  the  time  of 
William  Carey,  the  consecrated  cobbler,  until  now;  it 
would  still  remain  the  indubitable  duty  of  the  Churchi 
calmly,  unquestioningly,  without  hesitation  and 
with  implicit  faith,  to  push  the  propaganda  to  the  re- 
motest corners  of  the  globe.  The  word  of  the  King 
has  gone  forth  ;  who  are  we  that  we  should  reply 
against  him  ? 

But  missions  do  pay.  Let  the  question  be  looked 
at  from  any  standpoint  whatever  ;  commercial,  scien- 
tific, industrial,  moral  or  spiritual.  Missions  do  pay. 
The  history  of  the  last  one  hundred  years,  the  one 
hundred  years  of  missionary  enterprise,  is  the  history 
of  modern  civilization.  The  King's  blessing  has  been 
placed  upon  the  obedience  of  his  faithful  people  in 
the  conversion  of  multitudes,  the  enlightenment  of 
nations  and  the  opening  up  of  the  whole  world  to  the 
benignant  grace  of  the  Son  of  Righteousness.  The 
royal  standards  onward  go! 

And  the  ultimate  triumph  is  sure.  "  Let  the  kings 
of  the  earth  set  themselves,  and  the  rulers  take  coun- 
sel together.  He  that  sitteth  in  the  heavens  shall 
laugh  :  the  Lord  shall  hold  them  in  derision."  The 
battalions  who  were  seen  going  forth  on  their  white 
horses  in  the  vision  of  the  Apocalypse,  are  already 
returning  from  conquest :  One  riding  at  their  head  in 
garments  stained  with  blood.  "  Worthy  art  thou  !  " 
is  the  cry  of  the  veteran  host,  and  "  Worthy  art  thou  !" 
is  the  response  of  angels  and  archangels  at  heaven's 
gate,  "to  receive  honor  and  glory  and  power  and 
dominion  for  ever  and  ever,"' 


"  FOR    CHRIST  S    CROWN.  I7 

Thanks  be  to  God  for  the  honor  of  serving  th<- 
King!  A  brave  word  was  that  of  the  wounded  Spar- 
tan who,  having  distinguished  himself  in  battle,  wab 
asked  by  his  king,  "  What  wilt  thou  ?  A  wreath,  a 
noble  title,  a  lucrative  province  ?  What  wilt  thou  ?  " 
And  he  answered,  "  Let  me  march,  O  king,  in  the 
van  of  the  army."  There  is  no  higher  distinction 
than  that.  Let  us  push  to  the  front,  O  followers  of 
Christ ;  close  to  the  royal  banner,  close  to  the  person 
of  the  King. 

Not  long  ago  in  the  Gallery  of  the  Luxem- 
bourg I  saw  a  picture  called,  "  The  Return  of  the 
Martyr."  The  scene  is  in  the  catacombs.  Yonder 
through  the  door-way,  seen  by  the  flickering  light  of 
torches,  the  mangled  body  of  one  slain  in  the  amphi- 
theatre is  being  carried  in.  Friends  are  weeping  ; 
some  are  gazing  with  a  sorrow  too  deep  for  tears.  The 
minister  stretches  forth  his  hands  in  welcome  to  the 
dead.  A  mother  lifts  her  babe  that  the  shadow  of  the 
bier  may  fall  in  blessing  over  it.  Yonder  is  the  niche 
in  the  wall  awaiting  its  treasure  of  dust.  A  palm- 
branch  is  ready  to  be  placed  beside  it.  And  as  I  looked 
upon  that  picture  I  thought,  what  if  some  artist  could 
paint  the  entrance  of  yon  martyr's  soul  into  the  heaven- 
ly glory  ?  Ah,  that  were  a  theme  to  make  a  man  im- 
mortal. But  who  shall  show  the  rolling  back  of  the 
pearly  gates,  the  rainbow  arch,  the  crystal  sea,  the 
waving  palms,  the  dazzling  splendor  of  the  throne  ? 
And  who  shall  paint  the  glow  upon  the  faces  of  those 
who  press  forward  to  salute  the  veteran,  or  the  ma- 
jesty of  him  who  stretches  forth  his  hands,  saying, 
"Well  done,  good  servant.  Enter  into  joy"?  All 
heaven  is  in  that  word.  "  Be  thou  faithful  unto  death, 
and  I  will  give  thee  a  crown  of  life."     Oh,   to  come 


i8  "for  Christ's  crown' 

thither  and  enter  into  the  eternal  peace  of  that  bene- 
diction !  Oh,  to  behold  at  last  the  King  in  his  beauty! 
"Now  unto  the  King  eternal,  immortal,  invisible,  the 
only  wise  God,  be  honor  and  glory  for  ever  and  ever. 
Amen." 


THE  UNSPEAKABLE  TURK. 

"  There  is  Elam  and  all  her  multitude  round  about  her  grave  ;  all  of  them  slain, 
fallen  by  the  sword,  which  are  gone  down  unci'cumcised  into  the  nether 
parts  of  the  earth,  which  caused  their  terror  in  the  land  of  the  living  ;  yet 
have  they  borne  their  shame  with  them  that  go  down  to  the  pit.  — 
EzEK.  xxxii.  24. 

The  land  of  Elam  here  referred  to  lay  west  of 
Persia  and  south  of  Assyria  and  was,  therefore,  in 
part,  identical  with  the  "Turkey  in  Asia"  of  to-day. 
It  was  a  mighty  power  as  far  back  as  the  time  of 
Abraham.  There  is  a  set  of  tablets  in  the  British 
Museum  taken  from  the  royal  library  of  Ass- 
urbanipal  on  one  of  which  is  a  war  bulletin  signed 
by  Assurbanipal  himself,  in  which  he  says:  "I 
directed  the  march  against  Elam.  I  overwhelmed 
Elam  from  end  to  end.  I  cut  off  the  head  of  the 
king  Te-umman,  who  was  ever  devising  evil.  I 
slew  a  multitude  of  his  soldiers.  I  swept  over 
the  land  for  a  month  and  a  day."  This  was  about 
B.C.  650.  The  bloody  and  barbarous  land  of  Elam 
has  a  worthy  successor  in  the  Sublime  Porte;  and 
the  kings  of  Elam,  from  Te-umman  down  to  His 
Majesty  the  present  Sultan  Abdul-Hamid  II.,  have 
ever  been  "  devising  evil."  The  face  of  Abdul- 
Hamid  tells  its  own  story — the  low  sensual  brows, 
the  cunning  eyes,  the  sinister  lips.  The  government 
of  Elam  has  suffered  the  usual  vicissitudes  of  time  ; 
but  king  and  people  remain  as  cruel  and  barbarous 

as  ever. 

(19) 


20  THE    UNSPEAKABLE    TURK. 

The  Armenians  also  are  an  ancient  nation.  In 
Xenophon's  '*  Retreat  of  the  Ten  Thousand  "  he  refers 
to  them  as  a  courageous  people  devoted  to  industrial 
pursuits.  They  may  be  still  characterized  in  that 
way.  The  Armenians  are  the  leading  merchants, 
skilled  artisans  and  farmers  of  the  Turkish  Empire. 
They  are,  moreover,  a  deeply  religious  people.  It  is 
claimed  that  the  Armenian  Church  is  the  oldest 
Christian  Church  on  earth.  The  story  runs  that  King 
Abgarus  sent  a  letter  to  Jesus  of  Nazareth  enquiring 
as  to  the  new  religion  which  he  was  introducing 
among- the  Jews.  He  received  a  courteous  reply 
through  Thaddeus  and  Bartholomew,  who  preached 
the  gospel  to  Abgarus  and  his  people.  It  may  be 
asserted,  without  passing  judgment  upon  the  truth 
of  this  venerable  legend,  that  the  Armenians  have 
stood  for  their  ancestral  religion  as  far  back  as  run- 
neth the  memory  of  man. 

The  Turk  stands  as  the  pre-eminent  representative 
and  champion  of  Islam.  Turk  versus  Armenian  is 
but  another  phrase  for  Mohammed  versus  Christ' 
The  relation  of  these  two  neighboring  peoples  has 
been  for  centuries  a  story  of  continuous  strife  and 
oppression.  It  was  back  in  the  fourteenth  century 
that  Timour  the  Tartar  celebrated  the  triumphs  o} 
his  crescentade  by  piling  up  outside  the  gates  of 
Baghdad  a  pyramid  of  Christian  skulls. 

The  narrative  of  this  conflict  is  in  two  chapters, 
(i)  Conversion.  For  some  hundreds  of  years  the 
effort  of  the  Turks  was  to  win  over  the  Armenians  to 
the  Mohammedan  faith.  The  sword  was  the  constant 
instrument  of  this  propaganda  aided  by  tyrannies  and 
oppressions  of  every  sort,  including  the  imposition  of 
unjust  taxes  and  burdens   greater  than  any  people 


THE    UNSPEAKABLE    TURK.  21 

could  bear.  (2)  Extermination.  Failing  in  the 
endeavor  to  convert  the  Armenians  by  even  the 
strongest  methods  of  force,  the  Sublime  Porte  has  ap- 
parently resorted  to  the  plan  of  wholly  destroying  the 
Armenians  as  a  people.  The  Kurds — a  wild  nomadic 
people  without  industry,  devoted  to  plunder  and  un- 
scrupulous in  slaughter — have  been  organized  for  the 
accomplishment  of  this  purpose.  A  faint  parallel  to 
this  may  be  found  in  the  appeal  made  by  Gen.  Bur- 
goyne  at  the  beginning  of  the  American  Revolution 
to  the  Mohawk  and  other  Indians,  urging  them 
to  march  against  the  American  colonists, — an  appeal 
against  which  Pitt  remonstrated  in  a  speech  in  Par- 
liament in  1777,  saying,  "Such  abominable  methods 
are  equally  abhorrent  to  religion  and  to  humanity." 
The  Sultan  has  organized  these  Kurds  into  cohorts  of 
cavalry,  which  have,  during  recent  years,  committed 
dreadful  outrages  against  the  Armenians  under  his 
authority  and  with  the  open  support  of  the  Turkish 
army. 

I.  This  condition  of  things,  is  a  belated  fact  in  the 
history  of  civilization.  The  world  has  moved  on 
magnificently  since  the  rising  of  the  Day-Star  at  the 
beginning  of  the  Christian  era  ;  the  light  has  been 
diffused  everywhere.  But  here,  in  the  Turkish 
Empire,  is  a  deep,  dark  corner  of  hell  still  remaining 
in  the  midst  of  the  general  progress  of  the  race. 

The  massacre  of  Sassoun,  which  occurred  two 
years  ago,  was  but  an  episode  in  this  policy  of  ex- 
termination. With  the  approval  of  the  Sultan,  an 
army  of  three  thousand  Kurds  was  let  loose  upon  the 
Armenians.  For  two  horrible  weeks  they  plundered 
and  killed.  The  details  are  too  harrowing  for  words. 
Men,  women  and  children  were  slaughtered  until  the 


22  THE    UNSPEAKABLE    TURK. 

air  was  foul  with  the  stench  of  the  unburied  dead. 
No  less  than  seventy  villages  were  wholly  or  in  part 
destroyed.  The  Kurds,  during  this  fortnight  of  in- 
human slaughter,  carried  aloft  upon  their  spears  the 
heads  of  the  slain  and  the  bodies  of  unborn  children 
torn  from  their  worse  than  murdered  mothers.  A 
company  of  sixty  young  women  and  girls  having 
suffered  beyond  all  possibility  of  portrayal  were,  on 
one  occasion  during  this  march  of  devastation, 
offered  life  on  certain  indescribable  conditions  if 
they  would  abjure  their  faith.  "  Our  fathers  and 
brothers,"  they  answered,  "  lie  yonder  dead  ;  we  are 
no  better  than  they.  In  mercy,  kill  us  !  "  I  know  of 
nothing  better  than  that  in  the  chronicles  of  heroism. 
It  is  estimated  that  more  than  ten  thousand  victims 
fell  in  this  massacre.  Their  blood  crieth  from  the 
ground  ! 

"The  massacre  of  Sassoun,"  says  Dr.  Dillon,  who 
speaks  from  personal  observation  as  special  com- 
missioner of  the  London  Daily  Telegraph  to  Armenia, 
"sends  a  shudder  to  the  hearts  of  the  most  callous. 
But  that  butchery  was  a  divine  mercy  compared  with 
the  hellish  deeds  that  are  being  done  every  week  and 
every  day  of  the  year.  The  piteous  moans  of  famish- 
ing children  ;  the  groans  of  old  men  who  have  lived 
to  see  what  can  never  be  embodied  in  words  ;  the 
piercing  cries  of  violated  maidenhood,  nay,  of  tender 
childhood  ;  the  shrieks  of  mothers  made  childless  by 
crimes  compared  with  which  murder  would  be  a 
blessing;  the  screams,  scarcely  human,  of  women 
writhing  under  the  lash  ;  and  all  the  vain  voices  of 
blood  and  agony  that  die  away  in  that  dreary  desert 
without  having  found  a  responsive  echo  on  earth  or 
in  heaven,  combine  to  throw  Sassoun  and  all  its  hor- 
rors into  the  shade." 


THE    UNSPEAKABLE    TURK.  23 

It  thus  appears  that  the  story  of  Sassoun  was  a 
mere  incident  in  the  continuous  effort  of  the  Turkish 
Government  to  exterminate  this  people.  An  eye- 
witness of  a  more  recent  massacre  at  Trebizond 
writes  as  follows  :  "  On  October  8th,  all  danger 
seemed  to  be  over  and  shops  were  opened  and  people 
walked  in  the  st/eets.  Suddenly,  at  ii  a.m.,  people 
in  the  streets  were  shot  down.  Men  standing  or 
sitting  at  their  shop  doors  were  dropped  with  a 
bullet  through  their  heads  or  hearts.  The  aim  of  the 
Turks  was  deadly  ;  I  have  heard  of  no  wounded  men. 
Some  were  slashed  with  swords  until  life  was  extinct. 
Generally,  the  Turks  allowed  the  women  and  younger 
children  to  live.  For  five  hours  this  horrid  work 
of  inhuman  butchery  went  on,  the  cracking  of 
musketry,  sometimes  like  a  volley  from  a  platoon  of 
soldiers,  but  more  often  single  shots  from  near  and 
distant  points,  the  crashing  in  of  doors,  and  the  thud, 
thud  of  sword  blows  sounded  on  our  ears.  Then  the, 
sound  of  musketry  died  away,  and  the  work  of  loot- 
ing began.  Every  shop  of  an  Armenian  in  the 
market  was  gutted,  and  the  victors  in  this  cowardly 
and  brutal  way  glutted  themselves  with  the  spoils. 
For  hours  bales  of  broadcloth,  cotton  goods  and 
every  conceivable  kind  of  merchandise  passed  along 
without  molestation  to  the  homes  of  the  spoilers.  So 
far  as  appearance  went,  the  police  and  the  soldiers 
distinctly  aided  in  this  savage  work.  They  were 
mingled  with  the  armed  men,  and,  so  far  as  we  could 
see,  made  not  the  least  effort  to  check  them.  Not 
one  of  the  perpetrators  of  these  outrages  has  been 
arrested  or  disarmed,' but  all  have  moved  about  with 
the  utmost  freedom  to  accomplish  their  nefarious 
purposes.     On  the  other  hand,  many  of  the  Armen- 


24  THE    UNSPEAKABLE    TURK. 

ians  are  in  prison.  There  is  no  telling  how  many- 
have  perished  in  this  outbreak.  Four  hundred  is  a 
moderate  estimate." 

Time  and  again  they  have  appealed  to  the  nations 
of  Christendom  for  help.  A  petition  signed  by  three 
hundred  and  six  of  the  principal  inhabitants  of  Ar- 
menia runs  as  follows  :  "  We  now  solemnly  assure 
you  that  the  butchery  of  Sassoun  is  but  a  drop  in  the 
ocean  of  Armenia  blood,  shed  gradually  and  silently 
all  over  the  empire  since  the  late  Turko-Russian  war. 
Year  by  year,  month  by  month,  day  by  day,  innocent 
men,  women  and  children  have  been  shot  down, 
stabbed,  or  clubbed  to  death  in  their  houses  and  in 
their  fields,  tortured  in  strange,  fiendish  ways  in  fetid 
prison  cells,  or  left  to  rot  in  exile  under  the  scorching 
suns  of  Arabia.  During  the  progress  of  that  long  and 
horrible  tragedy  no  voice  was  raised  for  mercy,  no 
hand  extended  to  help  us.  That  process  is  still  going 
on;  it  has  already  entered  upon  its  final  phases,  and 
the  Armenian  people  are  at  the  last  gasp.  Is  Euro- 
pean sympathy  destined  to  take  the  form  of  a  cross 
upon  our  graves  ?  " 

The  suffering  and  destitution  of  this  people  have 
touched  the  hearts  of  the  Christian  Churches  in 
America,  whohavesent  contributions  of  food  and  cloth- 
ing to  be  distributed  by  their  missionaries  among 
them.  A  telegram  from  Constantinople  bearing  the 
date  of  October  3rst,*  reads  as  follows  :  "The  Turks 
demand  that  the  American  missionaries,  who  are  dis- 
tributing relief  to  the  suffering  people  of  Sassoun, 
withdraw  from  there  in  three  days,  otherwise,  they 
say,  they  fear  there  will   be  a  repetition   of  the  mas- 


This  sermon  was  preached  on  November  3,  189s. 


THE    UNSPEAKABLE    TURK.  25 

sacres.  In  view  of  this  critical  situaiion,  the  United 
States  Ambassador,  Alexander  W.  Terrell,  has  ad- 
vised the  American  missionaries  to  withdraw  tempo- 
rarily from  Sassoun.  The  Kurds  are  held  in  check 
by  the  missionaries,  fearing  to  commit  excesses  in 
their  presence."  Withdraw  from  Sassoun  under  such 
circumstances  ?  Our  missionaries  withdraw  from 
Sassoun  for  the  accommodation  of  the  Kurds  who  de- 
sire to  continue  their  work  of  blood  and  violence  ? 
The  good  God  forbid  !  The  mere  suggestion  on  the 
part  of  our  national  representative  is  suggestive  of 
cowardice  most  contemptible.  The  followers  of  the 
crucified  Christ,  who  uphold  the  banner  of  his  cross 
in  yonder  land  of  persecution,  can  ill  afford  to  pre- 
serve their  lives  at  such  a  cost.  Let  them  stand  there 
in  the  spirit  of  their  Master,  like  Aaron  in  the  plague- 
stricken  camp  of  Israel,  waving  their  censers  between 
the  living  and  the  dead  ! 

II.  To  what  shall  we  trace  the  origin  of  this  dread- 
ful tragedy?  To  the  Oriental  blood?  Nay.  The 
Turks  stand  almost  alone  among  the  Oriental  nations 
in  this  murderous  policy.  To  the  fact  that  they  are 
only  semi-civilized?  Nay;  barbaric  nations  are  not 
all  cruel.  The  trouble  lies  deeper  down  and  further 
back  than  this,  in  the  religion  of  the  Turks.  They 
stand  as  sponsors  and  defenders  of  Mohammedanism. 
We  hear  it  said  that  the  Turk  is  on  trial.  True.  The 
Turk  has  been  on  trial  for  long  centuries  and  was 
found  guilty  of  crimes  nameless  and  intolerable  long 
centuries  ago.  But  Islam  is  on  trial !  The  Turk  is 
what  his  religion  makes  him.  "  By  their  fruits  ye  shall 
know  them  "  is  true  of  religions  as  of  individuals.  If  it 
be  answered,  "  Has  not  Christianity  also  drawn  the 
sword  ?"  We  answer,  "Yes  ;  but  never  in  the  spirit 
of  Christ."     Note  the  following  facts  : 


26  THE    UNSPEAKABLE    TURK. 

(i)  The  policy  of  blood  is  ingrained  in  the  very 
fabric  of  Islam.  The  Lord  Christ  came  as  Prince  of 
Peace.  He  said  to  Peter  :  "Put  up  thy  sword  into 
the  sheath,  for  they  that  take  the  sword  shall  perish  by 
it."  He  marked  out  the  plan  for  the  propagation  of 
the  Christian  faith  in  the  peaceable  preaching  of  the 
gospel  of  good  will.  But  Mohammed  at  the  very  out- 
set declared  a  crescentade  of  blood.  He  sent  forth 
eight  of  his  followers  from  Medina  to  waylay  a  cara- 
van in  the  valley  of  Nakhla  ;  they  returned  with  the 
announcement  that  they  had  killed  one  and  taken 
two  prisoners.  "  Allah  be  praised  !  "  said  the  prophet. 
The  tiger  had  tasted  blood  and  his  appetite  was 
whetted  for  more.  A  Jewish  tribe  entrenched  in  its 
stronghold  was  presently  besieged  and  overcome  ; 
eight  hundred  prisoners  were  led  out  in  companies  of 
sixes  and  butchered  in  cold  blood,  while  Mohammed 
stood  by,  praising  God.  The  sword  of  Islam  has 
never  been  sheathed  from  that  day  to  this.  It  is 
written  in  the  Koran:  "  Fight  against  the  unbelievers 
until  the  true  religion  stands  alone  upon  the  earth." 
Those  who  are  accustomed  to  believe  that  one  religion 
is  as  good  as  another,  who  speak  kindly  of  Islam, 
may  well  ponder  the  following  prayer — the  official 
prayer  of  Islam,  which  is  repeated  daily  in  the  great 
university  at  Cairo  by  ten  thousand  theological  stu- 
dents and  is  used  throughout  the  Turkish  dominions; 
"I  seek  refuge  with  Allah  from  Satan,  the  accursed. 
In  the  name  of  Allah  the  Compassionate,  the  Merci- 
ful !  O  Lord  of  all  Creatures  !  O  Allah  !  Destroy 
the  infidels  and  polytheists,  thine  enemies,  the  ene- 
mies of  the  religion  !  O  Allah  !  Make  their  children 
orphans,  and  defile  their  abodes  !  Cause  their  feet  to 
slip;    give  them  and  their  families,  their  households. 


THE    UNSPEAKABLE    TURK.  27 

and  their  women,  their  children  and  their  relations  by- 
marriage,  their  brothers  and  their  friends,  their  pos- 
sessions and  their  race,  their  wealth  and  their  lands, 
as  booty  to  the  Moslems,  O  Lord  of  all  Creatures  !  " 
(2)  The  shedding  of  blood — occurring  in  Christian 
history  at  intervals  as  an  outburst  of  human  wicked- 
ness and  in  distinct  contravention  of  the  mind  and  in- 
junction of  Jesus — is  the  settled  policy  of  the  Moham- 
medan religion,  and  has  been  the  continuous  method 
of  Islam  from  the  beginning  until  now.  The  Jehad, 
orHoly  War,  is  a  sacramental  observance.  To  perish 
in  the  Jehad  is  better  than  to  make  a  pilgrimage  to 
Mecca.  He  who  dies  with  his  sword  drawn  against 
an  unbeliever  goes  straight  to  Paradise,  to  receive  the 
most  splendid  rewards  and  to  be  waited  upon  forever 
by  beautiful  houris.  It  is  estimated  that  the  number 
of  Christian  subjects  massacred  in  Turkey  since  1820 
is  above  ninety-three  thousand.  In  this  connection 
it  will  be  profitable  to  recall  the  words  of  Gladstone, 
uttered  with  reference  to  the  Turkish  massacres  in 
Bulgaria  in  1876  :  "  I  entreat  my  countrymen,  upon 
w^hom  far  more  than  perhaps  any  other  people  of 
Europe  it  depends,  to  require  and  to  insist  that  our 
government,  which  has  been  working  in  one  direction, 
shall  work  in  the  other,  and  shall  apply  all  its  vigor 
to  concur  with  the  other  states  of  Europe  in  obtain- 
ing the  extinction  of  the  Turkish  power  in  Bulgaria. 
Let  the  Turks  now  carry  away  their  abuses  in  the 
only  possible  manner — namely,  by  carrying  off  them- 
selves. Their  Zaptiehs  and  their  Mudirs,  their  Bim- 
bashis  and  their  Yuzbachis,  their  Kaimakams  and 
their  Pashas — one  and  all,  bag  and  baggage — clear 
out  from  the  province  they  have  desolated  and  pro- 
faned.    This  thorough  riddance,  this  most  blessed  de- 


28  THE    UNSPEAKABLE    TURK. 

liverance,  is  the  only  reparation  we  can  make  to  the 
memory  of  those  heaps  on  heaps  of  dead  ;  to  the 
violated  purity  alike  o  matron,  of  maiden,  and  of 
child  ;  to  the  civilization  which  has  been  affronted 
and  shamed  ;  to  the  laws  of  God,  or,  if  you  like,  of 
Allah  ;  to  the  moral  sense  of  mankind  at  large.  There 
is  not  a  criminal  in  a  European  jail,  there  is  not  a 
cannibal  in  the  South  Sea  Islands,  whose  indignation 
would  not  arise  and  overboil  at  the  recital  of  that 
which  has  been  done  ;  which  has  too  late  been  exam- 
ined, but  which  remains  unavenged  ;  which  has  left 
behind  all  the  foul  and  all  the  fierce  passions  that 
produced  it;  and  which  may  again  spring  up,  in  an- 
other murderous  harvest,  from  the  soil  soaked  and 
reeking  with  blood,  and  in  the  air  tainted  with  every 
imaginable  deed  of  crime  and  shame.  That  such 
things  should  be  done  once  is  a  damning  disgrace  to 
the  portion  of  our  race  which  did  them  ;  that  a  door 
should  be  left  open  for  their  ever-so-barely  possible 
repetition  would  spread  that  shame  over  the  whole. 
Better,  we  may  justly  tell  the  Sultan,  almost  any  in- 
convenience, difficulty,  or  loss  associated  with  Bul- 
garia, 

'  Than  thou  reseated  in  thy  place  of  light, 
The  mockery  of  thy  people  and  their  bane.' 

We  may  ransack  the  annals  of  the  world,  but  I  know 
not  what  research  can  furnish  us  with  so  portentous 
an  example  of  the  fiendish  misuse  of  the  powers  es- 
tablished by  God  '  for  the  punishment  of  evil-doers* 
and  for  the  encouragement  of  them  that  do  well. 
No  government  ever  has  so  sinned  ;  none  has  proved 
itself  so  incorrigible  in  sin,  or,  which  is  the  same,  so 
impotent  for  reformation.  If  it  be  allowable  that  the 
executive  power  of  Turkey  should  renew,  at  this  great 


THE    UNSPEAKABLE    TURK.  29 

crisis,  by  permission  or  authority  of  Europe,  the 
charter  of  its  existence  in  Bulgaria,  then  there  is  not 
on  record,  since  the  beginnings  of  political  society,  a 
protest  that  man  has  lodged  against  intolerable  mis- 
government,  or  a  stroke  he  has  dealt  at  loathsome 
tyranny,  that  ought  not  henceforth  forward  to  be 
branded  as  a  crime." 

(3)  It  should  be  observed  also  that  the  attitude  of 
the  followers  of  Mohammed  in  these  persecutions  is 
one  of  open  defiance.  No  denial  is  offered  ;  no  apol- 
ogy is  made.  When  the  foreign  Consuls  took  it  upon 
themselves  to  remonstrate  with  the  governor  of  Erze- 
roum  in  behalf  of  the  suffering  Armenians,  he  replied 
in  substance  as  follows  :  "Would  you  presume  to  in- 
terfere with  the  affairs  of  my  harem  ?  Would  you 
question  my  right  to  strip  and  starve  and  beat  my 
wives?  The  relation  of  the  Turk  to  the  Armenian  is 
that  of  a  husband  to  his  wife,  and  you  must  not  pre- 
sume to  interfere  with  it." 

In  view  of  such  considerations  we  are  justified  in 
the  assertion  that  the  responsibility  for  these  deeds  of 
violence  must  be  laid  upon  the  Mohammedan  religion_ 
For  hundreds  of  years  its  representatives  have  carried 
on  their  propaganda  with  sword  in  hand  and  fortified 
on  either  side  by  the  harem  and  the  slave  market. 
These  are  the  three  historic  forces  of  Islam  :  the 
sword,  slavery  and  licentiousness.  Back  of  these  lies 
the  two-fold  doctrine  of  the  system  :  there  is  one  God, 
and  Mohammed  is  his  Prophet.  The  doctrine  of  the 
one  God  has  been  characterized  as  the  infinite  truth. 
Let  us  go  one  step  further  and  characterize  the  other 
doctrine,  "Mohammed  is  his  Prophet,"  as  the  infinite 
lie.  It  is  in  the  spreading  of  this  falsehood  that  the 
Turks  have  manifested   their  most  fanatical  intoler- 


30  THE    UNSPEAKABLE    TURK. 

ance.     The  Sublime  Porte  is  what  Islam  has  made  it. 

III.  As  to  the  remedy.  We  have  reached  a  point 
in  the  history  of  civilization  where  the  responsibility 
for  the  solution  of  a  problem  so  momentous  must  be 
laid  upon  all  nations  and  all  the  children  of  men.  A 
mere  expression  of  grief  or  anger  or  sympathy  goes 
for  naught. 

Shall  we  look  for  a  political  solution  of  the  diffi- 
culty ?  One  would  think  that  France  and  Germany 
and  Russia  and  England — great  Christian  nations  all 
— would  somehow  solve  the  problem.  But  there  is 
one  insuperable  difficulty  in  the  way — the  "  Balance 
of  Power."  The  Turkish  Government  has,  for  a, 
quarter  of  a  century,  been  called  the  "sick  man,"  and 
this  "  sick  man  "  would  have  died  long  ago  but  for 
the  fact  that  the  great  powers  of  Europe  dare  not  let 
him  die.  England  is  afraid  of  such  a  result — a  con- 
summation otherwise  most  devoutly  to  be  wished — 
because  Russia  would,  in  all  probability,  become 
the  residuary  legatee.  England  stands  sponsor, 
therefore,  for  Turkey's  power  in  Asia  ;  pledged  to  the 
integrity  and  perpetuity  of  her  dominions  there.  Nay, 
furthermore,  forty-one  millions  of  the  one  hundred  and 
seventy  millions  of  Mohammedans  on  earth  are  sub- 
jects of  the  English  crown.  Wherefore  it  may  be  said 
with  little  fear  of  question, that  England  stands  sponsor 
for  the  perpetuity  of  Islam.  Under  these  conditions 
it  is  well  nigh  hopeless  to  look  for  deliverance  toward 
the  great  powers  of  Europe  ;  unless,  indeed,  in  God's 
providence,  a  war  should  be  precipitated  for  the  set- 
tlement of  the  Eastern  Question,  in  which  event  the 
God  of  battles  would  in  all  likelihood  put  an  utter 
end  to  the  government  of  the  unspeakable  Turk. 

In  the  meantime,  is  it  too  much  to  hope  that  Amer- 


THE    UNSPEAKABLE    TURK.  3I 

ica,  the  youngest  of  the  Christian  nations,  and  the 
only  great  nation  which  is  unhampered  by  considera- 
tions of  the  "  Balance  of  Power,"  should  make  her  in- 
fluence felt?  We  may  at  least  demand  that  our  mis- 
sionaries and  their  native  proteges,  their  churches  and 
schools,  with  the  Armenian  children  gathered  in  them^ 
shall  be  protected  in  their  life  and  liberty  and  posses- 
sions. It  may  be  that  in  God's  providence  our  nation 
may  yet  be  able,  by  the  use  of  a  courageous  policy 
in  the  defense  of  its  own  foreign  rights,  to  accomplish 
what  has  seemed  to  be  impossible  to  nations  involved 
in  the  perplexities  of  the  Eastern  Question. 

But  the  ultimate  solution  of  this  and  all  kindred 
difficulties  lies  in  the  calm  and  sure  processes  of  the 
gospel  of  Christ.  It  was  the  word  spoken  by  Paul 
from  the  ^fammertine  prison  that  destroyed  the 
power  of  the  Roman  Empire  and  ushered  in  the 
Christian  Italy  of  to-day.  It  was  the  gospel  from 
the  lips  of  Boniface,  in  the  eighth  century,  that  blasted 
the  oaks  of  Odin  and  transformed  the  barbarism  of 
the  Northland  into  the  Christian  civilizat'on  of  the 
Germany  of  to-day.  It  was  the  gospel  from  the  lips 
of  Irenaeus,  who  met  a  martyr's  death  in  the  reign  of 
Marcus  Aurelius,  that  dissipated  the  darkness  of 
pagan  Gaul  and  made  the  Christian  France  of  to- 
day. It  was  the  gospel  preached  by  St.  Augustine 
among  the  Druids  of  Britain  that  shattered  the 
Cromlechs  and  prepared  the  way  for  the  splendid 
civilization  of  the  England  of  to-day.  So,  in  process 
of  time,  will  the  religion  of  Christ  make  itself  felt  in 
the  dominions  of  Islam.  Up  to  this  time,  however, 
the  number  of  missionaries  sent  into  Turkey  for  its 
evangelization  would  scarcely  make  the  one-half  of 
a  regiment  in  our  American  army.     And  the  total  ex- 


32  THE    UNSPEAKABLE    TURK. 

penditure  on  Foreign  Missions  among  the  Moham- 
medans since  the  beginning  of  the  Christian  era  is 
estimated  at  less  than  ten  millions  of  dollars — less 
than  we  spend  upon  one  of  our  great  metropolitan 
hostelries  ;  a  mere  fraction  of  the  money  spent  on 
our  East  River  Bridge.  Is  it  not  true  that  we  are 
"  playing  at  missions  "  ?  When  the  Church  sets  about 
the  conversion  of  the  Moslem  world  in  earnest,  the 
work  will  be  done.  Meanwhile  the  kingdom  of  Christ 
in  that  distant  land,  as  everywhere,  is  like  a  mustard 
seed  planted  in  the  ground,  which  indeed  is  the  least 
of  all  seeds  ;  but  when  it  is  grown,  it  becometh  a  tree, 
and  the  fowls  of  the  air  lodge  in  the  branches  of  it. 


MORS  JANUA  VIT/E. 

"  But  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ, 
hiy  whom  the  world  is  crucified  unto  me,  and  I  unto  the  world." — Gal.  vi.  14. 

Here  is  a  statement  of  a  great  truth — Life  out  of 
Death.  "  He  that  loveth  his  life,"  said  Jesus,  "  shall 
lose  it  ;  and  he  that  hateth  his  life  for  my  sake  and 
the  Gospel's,  shall  keep  it."  And  again,  "I,  if  I  be 
lifted  up,  will  draw  all  men  unto  me." 

It  is  the  law  of  the  acorn,  of  the  chrysalis,  of  the 
graveyard  ;  life  out  of  death,  and  out  of  death  only. 
"  Except  a  corn  of  wheat  fall  into  the  ground  and  die, 
it  abideth  alone  ;  but  if  it  die,  it  bringeth  forth  much 
fruit."  What  is  this  that  the  husbandman  scatters 
over  his  ploughed  field  ?  Bread.  The  bread  which 
is  necessary  to  sustain  his  own  life  ;  bread  for  his 
children's  hunger.  Why  then,  O  husbandman,  do 
you  thus  broadcast  it  ?  Why  throw  it  away  ? — Lift  up 
your  eyes  and  see.  The  fields  are  white  unto  the  har- 
vest. The  loaded  wains  come  groaning  to  the  gran- 
aries. The  family  gathers  about  the  generous  board. 
The  corn  of  wheat  died,  and  lo,  it  has  passed  into  an 
infinitely  vaster  life. 

This  is  the  occasion  of  Paul's  glorying.  In  these 
triumphant  words  he  furnishes  a  threefold  illustra- 
tion of  the  great  law.  Here  are  three  deaths  and 
three  resurrections  to  newness  of  life. 

(33) 


34  MORS    JANUA    VIT^. 

I.  The  cross  of  Jesus  Christ.  He  died,  not  only 
that  he  might  deliver  the  world  from  its  penalty  of 
death,  but  that  through  the  portals  of  his  self-re- 
nunciation he  might  himself  enter  upon  a  more  glo- 
rious life. 

The  Lord  Christ  is  dead.  See  him  yonder  upon 
the  cross,  his  limbs  distorted  in  the  last  anguish.  No 
need  of  any  death  certificate  here.  "  Is  he  quite 
dead?"  asked  the  Centurion  of  his  guard.  "Aye, 
this  is  the  spear  which  I  thrust  into  his  side  but  a 
moment  ago  ;  and  when  it  was  withdrawn,  it  gave 
sure  token  that  his  heart  had  ceased  to  beat."  The 
Jews,  Priests  and  Rabbis  passed  by,  and,  noting  the 
pallor  of  his  face,  they  said,  "The  Man  of  Nazareth 
is  dead  ;  we  shall  hear  no  further  of  his  doctrines  and 
wonderful  works.  He  will  trouble  us  no  more."  The 
disciples  as  they  loosed  him  from  the  tree  felt  of  his 
hands,  and  they  were  cold  ;  and  of  his  pulse,  and  it 
was  still.  "We  hoped,"  they  lamented,  "that  it  was 
he  who  should  deliver  Israel  ;  but,  alas  !  he  is  dead." 

Dead  !  Then  why  all  this  commotion  ?  Why  this 
controversy  among  the  children  of  men  ?  Is  it  possi- 
ble that  the  world  is  still  moved,  troubled,  about  a 
dead  man — one  who  died  and  was  buried  eighteen 
centuries  ago  ? 

What  does  this  mean  ?  There  are  some  hundreds 
of  millions  of  people  who  gather  at  intervals  about  a 
table  where  a  frugal  repast  is  spread.  They  break 
the  bread  and  say,  "Lo,  thus  his  flesh  was  bruised." 
They  pour  the  wine  and  say,  "  Lo,  thus  his  blood  was 
shed."  And  then  they  lift  their  hearts  and  voices 
and  speak  with  him  as  a  living  Christ,  laying  all  their 
plans  and  purposes  and  hopes  before  him. 

And  what  means  this  ever  increasing  multitude 


MORS   JANUA    VIT^.  35 

of  men  and  women  who  declare  that  he,  with  a 
mighty  hand,  has  lifted  them  out  of  the  miry  pit  and 
set  their  feet  upon  an  everlasting  rock  ?  He  said  to 
the  paralytic  in  Capernaum,  "  Son,  thy  sins  be  for- 
given thee  "  ;  and  he  has  been  loosing  paralytics  from 
their  infirmity  and  forgiving  their  sins  from  then 
until  now.  He  said  to  the  sinful  woman  who 
anointed  his  feet  with  oil  of  spikenard,  "  Daughter, 
go  in  peace  ;  thy  sins  be  forgiven  thee  "  ;  and  through 
all  the  centuries  he  has  been  saving  Magdalenes  and 
restoring  them  to  self-respect  and  to  divine  peace. 
He  said  to  the  dying  thief  on  Golgotha,  "To-day 
thou  shalt  be  with  me  in  paradise  "  ;  and  there  are 
multitudes  of  malefactors  as  guilty  as  poor  Dysmas, 
who  are  prepared  to  testify  that  just  now  he  met 
them  with  the  same  message  of  pardoning  grace. 

And  how  is  it  that  the  name  of  Jesus  is  to-day  the 
most  potent  name  in  war  and  diplomacy  ?  His  figure 
towers  aloft  in  the  affairs  of  nations  like  the  Brocken 
of  the  Alps.  What  has  become  of  other  magnates 
who  ruled  the  earth  in  centuries  gone  by  ? 

"  Imperial  Caesar,  dead  and  turned  to  clay, 
May  stop  a  hole  to  keep  the  wind  away." 

But  Christ  is  the  most  influential  arbiter  in  the  affairs 
of  men  and  nations.  Let  Napoleon  speak  from  his 
lonely  retreat  at  St.  Helena  :  "You  speak  of  Csesars, 
of  Alexanders,  of  their  conquests,  of  the  enthusiasm 
which  they  kindle  in  the  hearts  of  their  soldiers  ;  but 
think  of  the  conquests  of  this  dead  Man.  Can  you 
conceive  of  Caesar  as  the  eternal  Emperor  of  the  Ro- 
man Senate  and  from  the  depth  of  his  mausoleum 
governing  the  empire,  watching  over  the  destinies  of 
Rome?  Yet  here  is  an  Arm  thatfor  eighteen  centuries 


^6  MORS    JANUA    VIT^. 

has  protected  the  Church  from  the  storms  which  have 
threatened  to  engulf  it." 

It  may  be  that  Macaulay's  vision  will  come  true, 
and  at  some  future  time  a  New  Zealander  will 
stand  upon  a  broken  arch  of  London  Bridge  to  sketch 
the  ruins  of  St.  Paul's.  If  so,  however,  it  will  be  be- 
cause the  New  Zealander  himself  will  be  the  last  con- 
summate fruit  of  Christian  culture  ;  a  man  of  higher 
attainments  in  moral  power  than  those  who  reared 
the  fabric  of  St.  Paul's.  For  Christ  is  a  living  and 
omnipotent  force  moving  the  world,  through  each 
succeeding  sun,  into  a  clearer  light  ;  and  this  will 
continue  until,  in  the  restitution  of  all  things,  every 
knee  shall  bow  before  him  and  every  tongue  confess 
in  the  full  glory  of  his  millennial  reign,  that  he  alone 
is  King  over  all. 

II.  lam  crucified  with  Christ.  Who  is  this  "I"? 
In  the  philosophy  of  St.  Paul,  man  has  a  dual  person- 
ality. The  lower  nature  and  the  higher  nature  are 
ever  struggling  for  the  mastery.  The  "  old  man  " 
grapples  with  the  "  new  man  who  is  created  in 
Christ  unto  righteousness  and  true  holiness."  The 
antagonists  are  elsewhere  characterized  as  "flesh" 
and  "  Spirit."  As  where  it  's  written,  "  There  is, 
therefore,  now  no  condemnation  to  them  which  are 
in  Christ  Jesus,  who  walk  not  after  the  flesh  but  after 
the  Spirit ;  for  to  be  carnally  minded  is  death,  but  to 
be  spiritually  minded  is  life  and  peace." 

It  is  this  lower  Ego  or  self  which  is  crucified  with 
Christ.  But  from  the  death  and  burial  of  this  lower 
nature,  the  truer  self  rises  into  newness  of  life.  "  I 
am  crucified  with  Christ,  nevertheless  I  live,  and  yet 
not  I,  but  Christ  liveth  in  me." 

I  live  now  as  never  before  for  the  true  advantage 


MORS    JANUA    VIT/E.  37 

of  self.  So  long  as  my  carnal  nature  had  the  mas- 
tery, the  story  of  my  life  was  constant  degeneration. 
But  now  that  my  better  nature  has  triumphed,  I  en- 
ter upon  a  process  of  progressive  sanctification.  I 
shall  never  cease  to  grow  in  character,  but  will  con- 
tinue to  increase  from  grace  to  grace  and  from  glory 
to  glory,  ever  approaching  the  full  stature  of  a  man. 

I  live  now  more  than  ever  toward  others.  The 
lower  nature  is  selfish.  The  "  old  man  "  was  given 
over  to  self-gratification,  but  the  "  new  man  "  follows 
close  in  the  footsteps  of  him  of  whom  it  was  written  : 
"  He  went  about  doing  good."  The  influence  of  one 
whose  sordid  self  has  perished  on  the  cross  is  an  ever- 
increasing  influence  for  good.  The  close  of  his 
earthly  career  does  not  end  it.  "  Fear  not.  Brother 
Ridley;  we  do  light  a  candle  in  England  to-day  which 
by  God's  grace  shall  never  be  put  out." 

And  I  live  now  more  than  ever  towards  God.  The 
unregenerate  man  who  lives  after  the  flesh  and  not 
after  the  Spirit,  is  of  little  or  no  consequence  in  the 
kingdom  of  truth  and  righteousness.  He  bears  to  the 
household  of  faith  the  same  relation  that  a  scape- 
grace son  does  to  any  family  circle.  But  as  I  come 
forth  out  of  the  death  of  the  flesh  into  the  life  of  the 
Spirit,  I  assume  a  new  and  vital  relation  toward  the 
kingdom  of  God.  The  King  counts  me  now  a  loyal 
subject  and  condescends  to  work  through  me  for  the 
casting  down  of  the  strongholds  of  wickedness  and 
the  building  up  of  truth  and  righteousness  on  earth. 
I  am  living  on  a  higher  level  and  breathing  a  new 
atmosphere  ;  as  one  who  stands  upon  the  summit  of  a 
mountain  looking  down  on  those  who  plod  along  the 
lower  paths.  What  mites  and  midgets  they  are,  who 
bustle  to  and  fro  in  quest  of  things  that  perish  with 


38  MORS    JANUA    VIT.E. 

the  using!  Up  here  are  life  and  immortality.  I  died 
down  yonder  on  the  cross  to  live  up  here  with  God- 
I  buried  all  and  have  all.  I  was  crucified,  yet  I  live  ; 
nay,  Christ  liveth  in  me. 

III.  The  world  is  crucified  to  fne.  What  is  this 
"  world  "  which  is  impaled  on  yonder  cross — the 
world  that  is  dead  to  me  ?  It  is  the  habitat  of  those 
who  live  in  the  flesh,  who  spend  their  energies  in 
sordid  pursuits.  This  is  the  world  that  ever  comes 
between  a  man  and  his  own  eternal  life.  This  is  the 
world  of  which  it  is  written,  "The  friendship  of  the 
world  is  enmity  against  God."  This  is  the  world 
which  was  in  the  mind  of  Jesus  when  he  said  to  the 
young  ruler  vv^ho  had  great  possessions,  "  Go,  sell  all 
thou  hast  and  come,  follow  me.' 

But  the  world  which  thus  dies  to  the  spiritual  man 
has  also  a  glorious  resurrection.  It  lives  again.  It 
lives  to  me  in  all  that  makes  life  worth  living  ;  in  all 
the  dear  pursuits  which  legitimately  belong  to  this 
beautiful  world  in  which  God  has  placed  me. 

I  am  free  as  never  before  to  pursue  wealth.  It  is 
the  business  of  every  follower  of  Christ  to  acquire 
wealth  so  far  as  is  possible  by  honest  methods,  be- 
cause in  so  doing  he  shall  increase  his  power  for  God. 
It  takes  money  to  print  Bibles,  to  equip  churches,  to 
build  schools  and  hospitals  and  reformatories,  to 
charter  missionary  ships  and  propagate  the  gospel  in 
distant  lands.  But  let  it  be  observed  that  the  spirit- 
ually quickened  man  is  urged  to  the  acquisition  of 
wealth  by  a  motive  far  higher  than  that  which  pre- 
viously prompted  him.  He  is  now  the  servant  of  the 
Lord  Jesus  Christ,  and  whatever  he  gets  or  gains  is 
to  be  used  wholly  for  the  advancement  of  his  cause. 
He  is  no  longer  an  owner,  but  a  trustee.     He  acquires, 


MORS   JANUA    VIT^.  39 

not  for  the  sake  of  getting,  or  of  hoarding,  or  of 
spending  ;  but  that  he  may  with  his  substance  glorify 
his  Lord.  And  in  all  this  he  is  amassing  for  himself 
a  great  treasure — not  here,  but  all  in  bags  that  wax 
not  old.  He  is  putting  all  his  treasure  beyond  the 
reach  of  rust  that  corrupts  and  of  thieves  that  break 
through  and  steal.  He  is  making  himself  rich  forever 
toward  God. 

I  am  free  also  to  pursue  pleasure.  It  is  not  fairto 
say  to  a  young  Christian,  "  You  must  surrender  all  the 
pleasures  of  this  world  when  you  enter  on  the  higher 
life."  It  is  wiser  and  truer  to  say,  "You  now  enter 
upon  the  enjoyment  of  all  innocent  delights  with  ten- 
fold zest."  "  Rejoice,  O  young  man,  in  thy  youth  ; 
but  remember  !  "  Remember  that  as  a  servant  of  the 
Lord  Christ  you  must  needs  keep  your  conscience 
pure  and  sweet.  No  amusement  is  lawful  now  that 
comes  between  me  and  the  complacent  smile  of  my 
new  Master.  No  amusement  is  banned  that  does 
not  dull  the  fine  edge  of  the  moral  sense.  Keep  your 
heart  sweet,  your  conscience  clean.  Let  all  your 
pleasure  be  as  merry  and  as  harmless  as  the  laughter 
of  a  child.  Get  all  the  good  out  of  this  blessed  world 
that  God  intended  for  you.  Go  down  with  Jesus  to 
the  marriage  supper  at  Cana  and  make  merry  there 
with  him.  Away  with  passion,  gluttony,  sensual  ex- 
citement, mad  dissipation,  the  laughter  like  the  crack- 
ling of  thorns  ;  and  welcome  the  smiling  peace  of  a 
conscience  in  harmony  with  the  purposes  of  Christ. 
Let  the  tranquil  satisfaction  of  doing  your  best,  and 
the  generous  pleasure  of  kindly  deeds,  be  ever  yours. 
And,  withal,  remember  that  the  milk  and  honey  are 
beyond  the  wilderness.  The  sweetest  pleasures  of  this 
present  world  are  but  clusters  from  the  vineyards  of 


40  MORS   JANUA    VIT^. 

the  better  country.  "  At  the  right  hand  of  the  Lord 
are  pleasures  forevermore." 

And  I  am  free  also  to  pursue  honor — not  for  its 
own  sake  indeed,  but  I  ought  to  make  the  most  of 
myself  and  enlarge  my  influence  to  the  uttermost, 
because  I  am  serving  the  Lord  Christ.  The  man 
who  realizes  that  all  earthly  honors  and  emoluments 
are  merely  a  trust  to  be  used  for  the  highest  good,  is 
the  man  who,  in  the  long  run  of  history,  gets  the 
greatest  honor.  Not  long  ago,  one  of  our  fellow- 
citizens  was  appointed  to  a  place  of  authority  and 
straightway,  in  pursuance  of  his  oath,  set  out  to 
enforce  the  laws  without  fear  or  favor.  The  beasts 
of  Ephesus,  with  the  foam  of  malt-madness  dripping 
from  their  lips  came,  out  against  him.  To  his  honor 
be  it  said,  he  has  stood  consistently  for  the  sanctity 
of  law  ;  and  to-day,  despite  all  cavil  and  malignant 
opposition,  there  is  no  man  in  America  held  in 
higher  honor  than  he.  The  blessing  of  heaven  rests 
upon  all  who  wear  their  laurel  wreaths  as  servitors 
of  truth  and  justice  and  who  care  more  for  God's 
"Well  done,  good  servant,"  than  for  what  is  called, 
popularity.  It  is  for  such  as  these  that  the  promise 
is  given,  "  To  him  that  overcometh  will  I  give  to  sit 
with  me  in  my  throne." 

So  then  in  Paul's  manifesto  we  have  the  apologue 
of  a  noble  life.  Here  are  three  crosses.  On  one 
hangs  Christ  the  Author  and  Finisher  of  our  faith, 
dead  ;  but  we  look  beyond  and  see  his  majestic  pres- 
ence, potent  among  all  nations  and  the  children  of 
men,  and  we  hear  a  voice  saying,  "  I  am  he  that  liveth 
and  was  dead,  and  behold  I  am  alive  forevermore; 
and  have  the  keys  of  death  and  hell."  On  the  second 
cross  I  am  crucified  with  Christ.     Dead,  also  ;  dead 


MORS    JANUA    VIT/E.  4I 

to  the  world.  Yet  here  am  I  thrilled  through  and 
through  with  the  life  of  the  risen  One.  Entering  into 
fellowship  with  his  death,  I  have  also  come  into  fel- 
lowship with  his  resurrection.  My  life  that  seemed 
to  have  passed  away  is  hid  with  Christ  in  God.  On 
the  third  cross  the  world  is  impaled — the  world  of 
shame  and  selfishness  and  wrong  ambition,  dead. 
But  beyond  it,  see  another  world  ;  harvests  ripening 
from  the  wheat  that  died  ;  mountain  slopes  whereon 
the  soul  stands  surveying  great  truths  and  vast  possi- 
bilities ;  rivers  where  we  stoop  to  drink  of  living 
water.  It  is  a  royal  demesne,  and  the  King  stands 
yonder,  crown  in  hand,  ready  to  welcome  us. 

These  are  the  visions  that  strengthened  the  heart 
of  Paul  awaiting  his  departure.  These  are  the  visions 
that  moved  him  to  say,  "  All  things  are  yours ; 
Paul,  Apollos,  Cephas,  things  present,  things  to  come, 
the  world,  life,  death  ;  all  are  yours  ;  and  ye  are 
Christ's,  and  Christ  is  God's," 


THE  FORM  OF  GODLINESS. 

"Having  a  form  of  godliness,  but  denying  the  power  thereof." — II.  Tim.  iii.  $. 

The  best  definition  of  religion  is  in  the  word  itself 
which  is  said  to  be  derived  from  re/i'gare,  meaning 
"to  bind  back."  Religion  is  godliness  ;  that  is  God- 
likeness.     It  is  the  binding  back  of  the  soul  to  God. 

There  is  a  "form  of  godliness."  All  substantial 
things  indeed  have  both  essence  and  form.  God 
himself  is  the  only  exception,  he  being  without  "body, 
parts  or  passions."  There  are  frames  for  pictures, 
trellises  for  climbing  plants  and  cups  for  wine.  Re- 
ligion finds  expression  in  outward  forms ;  towards 
God  in  praise  and  prayer  and  faithful  service,  to- 
wards man  in  the  reflection  of  the  divine  character. 

But  while  essence  without  form  is  unthinkable, 
the  obverse  is  to  be  found  on  every  side.  There  are 
frames  without  pictures,  trellises  without  honey-suck- 
les, and  empty  cups.  There  is  art  without  the  artis- 
tic instinct,  poetry  without  the  divine  afflatus,  music 
without  a  soul.  In  like  manner  we  note  the  form  of 
godliness  with  none  of  its  power.  The  correspond- 
ence is  that  of  a  manikin  to  a  man.  Here  is  the  form 
of  the  eye,  but  no  seeing ;  the  form  of  the  ear, 
but  no  hearing  ;  the  form  of  the  heart,  but  no  throb- 
bing pulse  ;  the  venous  system,  but  no  flowing  blood; 
the  nervous  system,  yet  you  may  tread  with  impunity 
on  this  manikin's  foot,  for  no  sympathetic  thrill  will 

(48) 


THE    FORM    OF    GODLINESS.  43 

fly  to  its  finger  tips.  What  is  needed  ?  Life.  Power; 
the  power  to  feel,  to  think,  to  act. 

We  have  various  kinds  of  formalists  in  the  world. 

I.  The  aboriginal  formalist.  The  prophet  Isaiah 
pictures  him  going  out  into  the  forest  to  hew  him 
down  a  cedar  :  "And  he  taketh  a  part  thereof  to  burn; 
he  kindleth  it,  and  baketh  bread  ;  he  roasteth  roast, 
and  is  satisfied  ;  yea,  he  warmeth  himself,  and  saith, 
Aha  !  I  am  warm,  I  have  seen  the  fire.  And  the  resi- 
due thereof  he  maketh  a  god,  even  his  graven  image; 
he  worketh  it  out  with  a  line,  hefitteth  it  with  planes 
and  the  compass  and  maketh  it  after  the  figure  of  a 
man.  He  falleth  down  unto  it,  and  worshippeth  it, 
saying.  Deliver  me,  for  thou  art  my  God."  Poor  soul; 
he  surely  knows  better  than  this.  He  must  be  aware 
that  a  lie  is  in  his  right  hand.  He  cannot  for  a  mo- 
ment believe  that  the  dull  eyes  of  this  image  behold 
him  as  he  prostrates  himself  before  it ;  or  that  its 
carven  hands  can  be  stretched  forth  to  help  him. 
Here  is  formalism  of  a  base  and  vulgar  sort  indeed. 
But  who  shall  show  to  this  bond  slave  of  superstition 
the  wiser  and  better  way  ? 

n.  The  philosophic  formalist.  The  Apostle  Paul 
portrays  him  in  his  best  estate  in  cultured  Athens  : 
"I  observe,  O  men  of  Athens,  that  ye  are  exceedingly 
devout."  The  instinct  of  worship  expressed  itself 
here  in  numberless  shrines.  It  was  a  proverb  that  in 
Athens  gods  were  more  numerous  than  men.  There 
were  gods  and  goddesses  for  every  episode  of  life. 
Lucina  presided  at  the  birth  ;  Rumina  attended  to 
the  nursing  ;  Nundina  was  invoked  at  the  christen- 
ing ;  Potina  prescribed  the  drink  and  Educa  the  food; 
Statina  directed  the  first  step  ;  Farinus  unloosed  the 
tongue    and    Locutinos    taught    the   child    to   speak. 


44  THE    FORM    OF    GODLINESS. 

There  were  lares  and  penates  ;  gods  on  domes  and 
pedestals,  worn  as  armlets  about  the  neck  or  carried 
in  the  girdle.  There  were  avenues  of  gods.  If  the 
ki'ig  put  his  left  sandal  on  the  right  foot  a  score  of 
pontiffs  must  be  summoned  to  rectify  the  blunder. 
If  a  crow  lighted  on  the  Parthenon,  the  sacred  men 
of  all  Greece  must  join  their  supplications  to  avert 
the  evil  omen.  Aye,  the  men  of  Athens  were  exceed- 
ingly devout ;  but  withal,  they  were  notoriously  un- 
godly.    Their  piety  was  wholly  divorced  from  life. 

Then  came  the  philosophers  ;  they  were  the  Prot- 
estants of  Greece.  It  was  their  purpose  to  get  be- 
neath the  surface  of  things.  By  the  banks  of  the 
Ilyssus  they  walked  in  solemn  converse  searching  for 
truth.  In  no  spirit  of  disloyalty  to  their  gods,  they 
still  belie\red  that  there  was  a  kernel  of  life  in  the 
form  of  devotion  ;  but  alas  !  they  failed  to  find  it. 
Socrates,  the  best  of  all  that  goodly  fellowship, 
divided  much  of  his  time  between  the  home  of  the 
courtesan  Aspasia  and  the  temple  of  his  god,  ^scu- 
lapius.  Bad  morals  were  the  rule  upon  the  banks  of 
the  Ilyssus  as  elsewhere  in  Athens.  Those  were  the 
days  of  frivolty,  of  dishonesty,  of  sensuality,  of  fash- 
ionable infanticide.  Those  were  the  days  when  wo- 
men counted  their  divorces  by  the  rings  upon  their 
fingers  which  they  flaunted  before  the  public  gaze. 
Greek  culture  was  attended  by  a  carnival  of  vice. 
The  form  of  godliness  was  there,  but  there  was  a 
universal  denial  of  the  power  of  it. 

III.  The  Jewish  formalist.  The  palmiest  days  of 
Jewish  ceremonialism  were  the  ungodliest.  The 
temple  service  was  elaborated  to  the  utmost,  while 
the  whole  head  was  sick  and  the  whole  heart  faint. 
"Bring  no  more  vain  oblations,  saith  the  Lord  ;  your 


THE    FORM    OF    GODLINESS.  45 

incense  is  an  abomination  unto  me  ;  your  new  moons 
and  your  appointed  feasts  my  soul  hateth  ;  they  are  a 
trouble  unto  me  ;  I  am  weary  to  bear  them.  Your 
hands  are  full  of  blood  ;  wash  you,  make  you  clean. 
Cease  to  do  evil  ;  learn  to  do  well." 

Then  came  the  Pharisees.  They  were  the  Prot- 
estants of  Israel.  The  meaning  of  their  name  was 
separatists.  But  they  lapsed  presently  into  the  com- 
mon error.  With  respect  to  doctrine  they  were  strict 
constructionists.  As  to  the  proprieties  of  worship 
they  were  scrupulous  to  the  last  degree.  On  their 
garments  they  wore  four  tassels  of  blue  ;  on  their 
phylacteries  and  on  the  frontlet  between  their  eyes 
were  passages  of  Scripture,  such  as,  "  Hear,  O  Israel, 
the  Lord  your  God  is  one  Lord."  They  fasted  twice  in 
the  week — more  than  the  law  required.  They  paid 
tithes,  not  only  of  the  common  products  of  the  field 
but  of  their  garden  herbs — mint,  anise,  and  cummin. 
They  were  extremely  careful  as  to  their  ablutions 
— the  cleansing  of  cups,  platters  and  couches.  They 
had  a  rigid  rule  of  hand-washing  ;  the  water  must  first 
be  poured  into  the  palm  of  the  right  hand,  then  the 
left,  then  the  palms  must  be  turned  upside  down  and 
left  to  drip.  They  were  conscious  of  a  superior 
righteousness,  insomuch  that  they  drew  aside  their 
garments  from  common  sinners,  saying,  "  Stand 
by  thyself,  for  I  am  holier  than  thou." 

It  was  against  these  religionists  that  the  Lord 
complained,  saying,  "They  honor  me  with  their  lips, 
but  their  hearts  are  far  from  me."  It  was  upon  these 
that  his  severest  anger  fell  :  "  Woe  unto  you  scribes 
and  Pharisees,  hypocrites  !  who  strain  out  a  gnat  and 
swallow  a  camel.  Ye  make  long  prayers  and  devour 
widow's    houses.     Ye    are  like     whited    sepulchres  ; 


46  THE    FORM    OF    GODLINESS. 

fair  without,  but  within  full  of  dead  men's  bones  and 
all  uncleanness."  Here  was  form  without  power. 
Here  was  a  show  of  godliness  but  no  life. 

IV.  Christian  formalists.  "And  unto  the  angel  of 
the  Church  at  Laodicea  write,  I  know  thy  works. 
Because  thou  sayest,  I  am  rich  and  increased  with 
goods,  and  have  need  of  nothing  ;  and  knowest  not 
that  thou  art  wretched  and  miserable  and  poor  and 
blind  and  naked  ;  I  counsel  thee  to  buy  of  me  gold 
tried  in  the  fire  that  thou  mayest  be  rich  ;  and  white 
raiment,  that  thou  mayest  be  clothed,  and  that  the 
shame  of  thy  nakedness  do  not  appear  ;  and  anoint 
thine  eyes  with  eyesalve,  that  thou  mayest  see.  I 
know  thy  works,  that  thou  art  neither  cold  nor  hot. 
I  would  thou  wert  cold  or  hot.  So  then  because  thou 
art  lukewarm  and  neither  cold  nor  hot,  I  will  spew 
thee  out  of  my  mouth," 

They  were  church  members,  and,  so  far  as  we 
know,  in  "good  and  regular  standing."  In  all  prob- 
ability they  were  sticklers  for  orthodoxy,  regular  in 
their  attendance  on  the  sacraments,  devoted  to  the 
institutions  of  the  church  ;  but  alas  !  there  was  noth- 
ing to  correspond  with  this  scrupulosity  in  their  out- 
ward lives.  Their  walk  and  conversation  were  not 
such  as  became  the  avowed  followers  of  Christ. 

A  recent  traveller  tells  of  a  scene  which  he  wit- 
nessed in  a  gambling  house  in  Madrid.  A  company 
of  men  were  shuffling  cards  and  casting  dice  and  in- 
dulging in  profane  and  unholy  jests,  when  the  tink- 
ling of  a  bell  was  heard  without.  A  procession  of 
priests  was  passing  through  the  streets,  bearing  the 
consecrated  wafer  to  the  bed-side  of  the  dying.  At 
the  sound  all  in  this  iniquitous  place  fell  upon  their 
knees  and   muttered    their  prayers.     The  bell  ceased 


THE    FORM    OF    GODLINESS.  47 

and  they  resumed  their  pleasure.  Here  was  Chris- 
tian formalism  at  its  worst  and  basest  ;  but  at  its  best, 
there  is  something  abhorrent  in  it. 

We  complain  of  the  criticisms  which  the  world 
passes  on  those  who  have  made  a  religious  profes- 
sion. But  indeed  religion  invites  scrutiny.  Thanks 
to  the  critics,  the  cavillers,  the  fault  finders.  Turn  on 
the  lights.  If  there  are  counterfeits,  shall  not  the 
government  itself  be  most  interested  in  exposing 
them  ? 

V.  Non-Christia7i  formalists.  For  Christians  are 
not  alone  in  making  professions.  There  are  multi- 
tudes of  excellent  people  as  the  world  goes — who  pay 
their  debts,  comply  with  all  the  requirements  of  the 
civil  law  and  are  blameless  in  their  outward  life — who 
profess  to  be  so  self-sufficient  as  to  need  no  church, 
no  support  of  Christian  fellowship,  no  atonement  of 
Christ.  They  are  like  the  young  ruler  who  came  to 
Jesus  desiring  to  know  the  way  of  life,  and  on  being 
enjoined  to  keep  the  commandments,  protested  in  all 
sincerity,  that  he  had  kept  them  all  from  his  youth 
up.  "One  thing  thou  lackest,"  said  Jesus.  One 
thing.  A  new  heart  ;  a  changed  nature  ;  regenera- 
tion. For  without  this  all  apparent  goodness  is  mere 
veneering.  "  Verily,  verily,  I  say  unto  thee,  except 
a  man  be  born  again  he  cannot  see  the  kingdom  of 
God." 

But  why  should  we  discriminate  between  these 
various  classes  of  formalists,  when  in  truth  there  is 
no  difference  ?  They  are  all  of  one  family  ;  all  having 
the  form  of  godliness,  but  denying  the  power 
thereof.  All  dying  for  the  one  thing  needful,  namely, 
life  ;  the  life  that  can  only  come  through  the  regen- 
erating touch  of  God. 


48  THE    FORM    OF    GODLINESS. 

No  sort  of  formalism  can  please  God.  He  looketh 
on  the  heart.  The  fig  tree  that  put  forth  leaves 
but  bore  no  fruit,  was  placed  under  the  ban  of 
eternal  barrenness  :  "  No  man  eat  fruit  of  thee  for- 
ever." This  is  the  curse  which  is  ever  laid  upon  a 
profession  void  of  life. 

No  sort  of  formalism  can  satisfy  the  soul. 
"  Wherefore  do  ye  spend  your  money  for  that  which 
is  not  bread  and  your  labor  for  that  which  satisfieth 
not?"  An  eminent  Churchwoman  on  her  death  bed 
lamented  that,  with  all  her  good  works,  her  devotion 
to  church  and  charity,  hers  had  been  a  Christless 
Christianity  and  she  had  never  truly  known  God.  To 
live  thus  is  to  sit  at  a  Barmecide  feast  and  to  warm 
one's  self  at  a  painted  fire. 

"  Not  all  the  blood  of  beasts 
On  Jewish  altars  slain, 
Can  give  the  guilty  conscience  peace, 
Nor  take  away  its  stain." 

And,  saddest  of  all,  a  formal  profession  is  impotent 
to  save.  The  five  foolish  virgins  stood  knocking  at 
the  door  of  the  marriage  hall,  crying,  "  Lord,  Lord, 
open  unto  us  !  "  But  the  door  was  closed  against 
them.  They  had  lamps  in  hand,  but  because  they 
had  no  reserve  of  oil  in  their  vessels  for  their  lamps, 
their  lights  had  gone  out.  "  And  many  shall  say  in 
that  day.  Lord,  Lord,  open  unto  us.  We  have  eaten 
and  drunk  in  thy  presence  and  thou  hast  taught  in 
our  streets.  We  have  cast  out  devils  in  thy  name. 
But  he  from  within  shall  answer,  I  know  ye  net 
whence  ye  are  ;  depart  from  me." 

The  woman  of  Samaria  was  divided  betwixt  the 
claims  of  Zion  and  Gerizim.  Her  mind  was  running 
wholly  on  the  respective  claims    of   Jewish    and    Sa- 


THE    FORM    OF    C;(ir)LINESS.  49 

maritan  forms  of  worship.  And  the  Master  said, 
"Woman,  believe  me,  the  hour  cometh  when  ye  shall 
neither  in  this  mountain  nor  at  Jerusalem,  worship  the 
Father.  The  hour  cometh  and  now  is  when  the  true 
worshippers  shall  worship  the  Father  in  spirit  and  in 
truth  ;  for  the  Father  seeketh  such  to  worship  him. 
God  is  a  Spirit  and  they  that  worship  him  must  wor- 
ship him  in  spirit  and  in  truth." 

The  only  escape  from  the  bondage  of  formalism  is 
in  the  baptism  of  the  Holy  Spirit,  The  bones  in  the 
valley  of  Ezekiel's  vision  were  "very  dry"  ;  insomuch 
that  the  prophet  could  scarcely  believe  that  life  was 
possible  to  them.  But  the  voice  said,  "  Come  from 
the  four  winds,  O  breath,  and  breathe  upon  these 
bones  that  they  may  live."  And  there  was  a  noise 
and  a  shaking,  and  the  bones  came  together  and  the 
sinews  were  knit  upon  them.  And  again  the  voice 
said,  "  Come  from  the  four  winds,  O  breath,  and 
breathe  upon  these  slain.  And  the  breath  came  in- 
to them  and  they  lived,  and  stood  up  upon  their  feet." 

O  Spirit  of  God,  come,  and  with  quickening  energy, 
awake  us  to  newness  of  life  !  Lay  thy  vivifying  hand 
upon  our  Bibles  till  their  pages  glow,  and  we 
see  the  living  Christ  walking  through  them  like  a 
king  through  the  colonnades  of  his  palace  !  Touch 
our  pulpits  until  they  shall  seem  transformed  into 
temple  courts  where  Christ  himself  shall  stand,  as  in 
the  great  day  of  the  feast,  crying,  "  If  any  man  thirst, 
let  him  come  unto  me  and  drink  ;  and  the  water  that 
I  shall  give  him  shall  be  in  him  a  well  of  water 
springing  up  into  everlasting  life  !  "  Touch  our  com- 
munion tables  until  every  crumb  of  bread  shall  quiver 
like  bruised  flesh  and  every  drop  of  wine  shall  say,, 
"  He  died   for  thee  "  !     Touch  the  mercy-seat  where 


50  THE    FORM    OF    GODLINESS. 

we  kneel  at  morning  and  night  till  it  shall  sound,  like 
a  harp  string,  the  promises  of  him  who  ever  liveth  to 
make  intercession  for  us  !  Touch  our  eyes  until  they 
shall  see  apocalyptic  visions  of  God  and  heaven  and 
truth  and  righteousness  and  all  eternal  verities  ! 
Touch  our  lips  until  they  shall  burn  to  speak  the  gos- 
pel story  as  if  kindled  with  a  living  coal  from  off  the 
heavenly  altar  !  Touch  our  hands  until  they  thrill 
with  longing  to  do  those  greater  works  which  are 
possible  to  those  who  are  baptized  with  power  from 
on  high  !  Touch  our  feet  until  they  ache  with  eager- 
ness to  go  about  in  the  Master's  steps,  doing  good  ! 
Touch  our  wills  until  they  cry  "  Amen  "  to  every 
word  of  invitation  and  command  !  Touch  our  con- 
sciences that  they  may  be  quick  to  discern  between 
the  evil  and  the  good  !  Touch  our  hearts  until  they 
throb  and  yearn  with  the  unselfishness  of  the  great 
heart  that  broke  on  Calvary  for  us  !  Touch  our  souls 
through  and  through  until  they  live  and  love  and 
long  forevermore  for  the  life  and  love  that  dwelt  in 
infinite  fulness  in  the  heart  of  the  Lord  Christ  !  And 
the  honor  and  glory  shall  be  thine  for  ever  and  ever. 
Amen. 


THE  STORY  OF  AN  OUTCAST. 

"  And  they  came  over  unto  the  other  side  of  the  sea,  into  the  country  of  the 
Gadarenes.  And  when  he  was  come  out  of  the  ship,  immediately  there 
met  him  out  of  the  tombs  a  man  with  an  unclean  spirit,  who  had  his  dwell- 
ing among  the  lombs  ;  and  no  man  could  bind  him,  no,  not  with  chains: 
because  that  he  had  been  often  b)und  wiih  tetters  and  chains,  and  the 
chains  had  been  plucked  asunder  by  him,  and  the  fetters  broken  in 
pieces:  neither  could  any  man  tame  him  And  always,  night  and  day, 
he  was  in  the  mountains,  and  in  the  tombs,  crying,  and  cutting  himself 
with  stones." — Mark  v.  1-5. 

It  had  been  a  busy  day.  The  Lord  had  been 
teaching  in  parables  to  the  people  on  the  beach  at 
Capernaum  and  had  wrought  many  miracles  of  heal- 
ing. He  was  weary.  As  the  day  wore  on  he  looked 
across  the  lake  to  the  green  slopes  of  Gadara  and 
longed  for  rest  and  a  breath  of  the  country  air.  "  Let 
us  go  over,"  he  said  to  his  disciples,  "to  the  other 
side."  Not  without  misgivings — for  there  were  signs 
of  an  approaching  storm — they  pushed  out.  The 
Master  lay  down  in  the  stern  of  the  little  boat  with 
his  head  on  the  pilot's  pillow  and  fell  asleep.  Look 
at  him  now.  "We  have  an  High  Priest  that  can  be 
touched  with  a  feeling  of  our  infirmities;  he  took  not 
on  him  the  nature  of  angels,  but  of  men." 

On  a  sudden  the  wind  came  roaring  through  the 
deep  ravines  on  the  eastern  side  of  the  lake  and 
whipped  the  water  into  a  foaming  tempest.  The 
fishermen  sprang  to  the  shrouds.  Only  one  was  un- 
concerned— the  sleeper.  They  wakened  him,  "  Carest 
thou  not,  Master,  that  we  perish  ?  "  He  arose,  looked 
into  their  scared   faces,  then   out  upon  the   troubled 


52  THE    STORY    OF    AN    OUTCAST. 

sea.  He  lifted  his  hands  and  with  the  quiet  voice  of 
one  conscious  of  power,  said,  "  Peace  be  still."  The 
winds  went  moaning  to  their  caverns  ;  the  waves  fell 
sobbing  asleep  ! 

It  was  a  wondrous  thing.  Who  but  the  Almighty 
Son  of  God  could  have  wrought  this  miracle  ? 
Canute,  the  Dane,  attempted  it  ;  standing  on  the 
heights,  when  the  storm  was  beating  against  the 
rocks  beneath,  he  cried,  "  Be  still !  "  and  the  tempest 
laughed  at  him.  Xerxes,  the  Persian,  tried  i*:  ;  com- 
manding his  courtiers  to  place  his  throne  upon  the 
beach,  he  said  to  the  flowing  tide  "  No  further  "  ;  but 
it  drew  nearer,  nearer  until  it  lapped  his  feet  and  they 
carried  him  back  and  proceeded  by  his  orders  to  lay 
a  penalty  of  three  hundred  lashes  on  the  irreverent 
sea.  Akbar,  the  Saracen,  thought  to  do  it  ;  he 
spurred  his  horse  down  into  the  water  calling  out  de- 
fiance to  old  Neptune  ;  fetlock  deep,  knee  deep,  now 
to  the  saddle  girth,  when  the  horse,  wiser  than  his 
rider,  turned  and  fled  shoreward  and  old  Neptune 
roared  after  him.  But  Jesus  of  Nazareth  calmed  the 
stormy  sea  with  a  word. 

However,  we  are  to  see  a  greater  miracle  than  this. 
The  little  boat  has  touched  the  strand.  The  stern 
anchor  is  thrown,  the  bow  made  fast.  Look  yonder  ! 
What  creature  is  that?  A  man  ?  a  demon  ?  his  hair 
flying,  his  clothes  torn  from  him,  his  face  distorted, 
foam  issuing  from  his  lips  ;  muttering,  shrieking  out 
blasphemy,  rattling  a  broken  chain  from  his  uplifted 
arms  !  Let  us  fasten  our  eyes  on  him  as  he  runs  furi- 
ously this  way — for  here  is  the  power  of  sin — the 
monstrous  power  of  sin  ! 

Time  was  when  yonder  demoniac  was  a  babe  on 
his  mother's  breast  ;  she  fondled  his  chubby  hands, 


THE    STORY    OF    AN    OUTCAST.  53 

kissed  his  lips,  looked  down  into  his  sweet  blue  eyes, 
and  dreamed  a  mother's  dreams.  Then  he  was  a 
merry  lad;  his  laughter  ringing  clear  as  he  mingled 
with  his  playmates  in  the  village  street. 

Life  went  a-Maying 

With  Nature,   Hope  and  Poesy, 
When  he  was  young. 

And  then  a  young  man  with  all  a  young  man's 
hopes  and  aspirations.  What  possibilities  of  honor 
and  influence  awaited  him  !  But  some  evil  power 
met  him.  Was  it  a  siren  with  a  sweet  alluring  voice  ? 
Was  it  a  fiend  with  a  crimson  cup  in  hand  ?  He 
yielded  and  fell  and  yonder  he  is.  In  him  let  us  be- 
hold what  sin  can  do.  Nay,  rather  what  sin  in  its 
approach  to  ripeness  is  ever  bound  to  do. 

We  need  in  these  days  a  deeper  apprehension  of 
this  awful  truth.  The  reason  why  men  do  not  all 
hunger  and  thirst  for  salvation  is  because  they  are 
not  sufficiently  sensible  of  sin.  The  truth  with  all  its 
dread  significance  is  not  pressed  upon  them.  The 
sick  must  know  their  malady  before  they  are  willing 
to  call  a  physician.  Conviction  precedes  conversion. 
The  needle  of  the  law  must  enter  the  soul  before  the 
thread  of  the  gospel. 

It  will  not  be  unprofitable  for  us,  therefore,  to  study 
in  this  miserable  victim  the  full  effects  of  sin. 

I.  Sin  had  unlaived  this  man.  "  He  could  not  be 
bound,  no,  not  with  chains.  He  could  not  be  tamed." 
In  the  controversies  of  the  early  Church  a  word  was 
used  to  characterize  sin  v/hich  has  since  passed  out  of 
use  and  we  have  no  other  which  precisely  takes  its 
place;  to  wit,  anomia,  which  may  be  rendered,  "un- 
lawry."  Sin  and  law  are  opposites.  Sin  is  trespass, 
transgression,  climbing  a  fence,  intruding  upon  a  pre- 


54  THE    STORY    OF    AN    OUTCAST. 

serve,  breaking  open  a  bolted  door,  a  protest  against 
restraint  in  any  form. 

Man  was  originally  created  under  law  ;  he  was  a 
normal  being.  He  lived  in  an  atmosphere  of  obedi- 
ence. He  moved  in  calm  conformity  with  the  laws  of 
his  own  being.  In  such  condition  he  was  absolutely 
and  ideally  free.  For  freedom  is  defined  to  be  per- 
fect obedience  to  perfect  law. 

He  fell.  Fell  from  what  ?  From  law.  He  lost 
something.  What?  His  freedom.  And  what  did  he 
gain  instead  ?  License,  lawlessness,  aversion  to  re- 
straint ;  that  is  to  say,  sin.  Some  are  fond  of  char- 
acterizing this  acquisition  as  personal  freedom;  mean- 
ing by  that,  the  liberty  to  defy  God  and  the  rights  of 
one's  fellow-men.  It  is  in  pursuance  of  this  perverted 
sense  of  freedom  that  assaults  are  made  upon  our 
Sabbath  laws,  our  temperance  laws,  our  marriage 
laws,  and  all  rules  and  regulations  which  are  intended 
to  conserve  our  happiness  and  prosperity  in  social  life. 
Here  the  demon  of  sin  clothes  himself  in  the  name  of 
freedom  and  appears  as  an  angel  of  light.  He  pours 
forth  philippics  against  law  and  order.  His  other 
name  is  Anarchy.  He  was  seen  at  his  worst  and 
ripest  in  that  fannous  Haymarket  meeting  in  Chicago 
where,  amid  the  hissing  of  bombs,  the  cry  arose, 
"Throttle  the  law  !" 

II.  Si'/i  had  unshamed  this  man.  His  clothes  were 
torn  from  him.  He  was  heedless  of  the  common  de- 
cencies of  life.  There  is  a  form  of  sin  which  one  is 
reluctant  even  to  mention  to  polite  ears  ;  but  it  must 
needs  be. 

It  stares  at  us  from  the  dead  walls  in  painted 
placards,  and  from  the  windows  of  photographers' 
establishments  along  the  thoroughfares.     It  looks  us 


THE    STORY    OF    AN    OUTCAST.  55 

boldly  in  the  face  from  our  illustrated  periodicals, 
and  utters  its  vile  pleasantries  in  the  daily  papers. 
It  assumes  the  form  of  advanced  culture  on  the  walls 
of  our  art  galleries.  This  is  nothing  new.  It  is  as 
old  as  Satan.  The  same  sort  of  "culture"  frescoed 
the  walls  of  Pompeii  with  cartoons  that  made  that 
city  the  reproach  of  the  old'time  world.  And  God 
looked  down  upon  it  with  eyes  of  flaming  fire.  At 
his  command  the  ashes  of  Vesuvius  were  belched 
forth  over  that  iniquitous  city  and  buried  it  from  the 
sight  of  men. 

This  form  of  sin  is  conspicuous  in  much  of  our 
current  literature.  It  is  estimated  that  more  than 
one-half  of  the  English  novels  issued  during  the  past 
year  have  presented,  as  their  heroines  for  public 
consideration,  a  class  of  creatures  so  disreputable 
that  no  self-respecting  man  or  modest  woman  would 
for  a  moment  think  of  saluting  them  if  they  were  to 
spring  into  life  and  pass  along  the  street.  What  a 
procession  of  "living  pictures"  with  Trilby  at  their 
head  !  And  many  of  us,  the  followers  of  the  meek 
and  lowly  Jesus,  men  and  women  professing  to 
honor  the  things  that  are  pure  and  lovely  and  of  good 
report,  have  welcomed  them  into  the  sanctity  of  our 
home-life  ! 

And  the  drama  ?  It  is  not  necessary  just  now 
to  advert  to  the  question  whether  or  no  it  is  right  to 
attend  the  theatre.  Let  it  suffice  to  say  that  at  this 
moment,  by  common  consent,  there  are  almost  no 
plays  presented  in  New  York  which  can  be  witnessed 
with  impunity  by  people  of  clean  character.  The 
contagion  has  seized  not  only  on  the  concert  halls 
and  vaudeville  resorts,  but  upon  the  two  or  three 
theatres  which  have  hitherto  assumed  to  be  respect- 


56  THE    STORY    OF    AN    OUTCAST. 

able.  Within  a  stone's  throw  of  this  pulpit,  in  the 
play-house  which  has  hitherto  been  assigned  to  the 
highest  place  of  virtuous  trustworthiness,  there  is  a 
play  on  the  boards  of  such  a  character  that  a  man  or 
woman  witnessing  it,  while  able  to  preserve  an  "anato- 
mical virtue,"  can  by  no  stretch  of  the  imagination  re- 
main morally  pure.  One  such  spectacle  as  that  rubs 
off  the  bloom  of  the  peach. 

In  answer  to  such  observations  as  this  it  is  cus- 
tomary to  remark,  "  To  the  pure  all  things  are  pure." 
Flat  and  nauseous  sophism  !  Dirt  is  dirt  anywhere 
and  everywhere.  Obscenity  is  obscenity.  No  ad- 
mixture of  antiseptic  can  change  a  dish  of  offal  into 
a  lemon-ice.  It  is  impossible  to  take  pitch  into  the 
bosom  and  not  be  defiled.  Avoid  it,  therefore  ;  pass 
by  on  the  other  side  ;  go  not  near  it. 

III.  Furthermore,  si?t  isolated  this  man.  *'  He  made 
his  dwelling  among  the  tombs."  Here  were 
ghosts  gibbering  by  moonlight  ;  but  he  was  not 
afraid.  His  proper  home  was  among  the  dead.  Here 
were  the  sepulchres  of  hope  and  promise  and  noble 
aspiration  all  about  him.  Dust  and  ashes  of  the 
past.  A  place  of  solitude  and  barrenness.  He  could 
see  the  village  just  yonder,  hear  the  echo  of  its 
laughter  and  the  hum  of  its  industry.  But  he  had 
no  part  nor  lot  in  it.  By  night  he  saw  the  lights  kind- 
ling in  the  windows.  One  light  yonder  in  the  win- 
dow of  his  own  home  where  wife  and  children  were  ; 
but  he  had  no  business  there.  That  was  a  village 
full  of  honest  folk  ;  he  had  ruled  himself  out.  Sin 
always  rules  us  out,  robs  us  of  the  sweets  of  fellow- 
ship, shuts  us  up  to  selfish  envy  and  jealousy,  drives 
us  alone  to  our  own  place.  The  sorrow  of  perdition 
lies    in    those    words,    "  outer   darkness."      The    soul 


THE    STORY    OF    AN    OUTCAST.  57 

exiled  to  wander  there  is  not  excluded  from  heaven 
by  closed  gates,  for  heaven's  gates  are  always  open  ; 
he  is  shut  out  by  his  own  character — fixed,  formu- 
lated, crystallized  in  his  earthly  life.  He  is  here 
among  congenial  associations.  There  is  only  one 
place  in  the  universe  that  would  be  more  dismal  than 
hell  to  him,  that  is  heaven  ;  because  he  has  disquali- 
fied himself  for  it.  If  he  draws  near  to  an  open  gate 
he  hears  the  voice  of  prayer,  but  prayer  is  not  for 
him  ;  he  hears  the  voice  of  singing, 

"All  hail  the  power  of  Jesus'  name 
Let  angels  prostrate  fall." 

But  what  sympathy  has  he  with  that  coronation  song? 
If  God  were  to  send  forth  his  angels  and  archangels 
to  constrain  that  poor  soul  to  enter  in,  he  would  run 
shrieking  to  the  furthest  caves  of  night.  He  can  never 
be  at  home  save  in  his  own  place.  "  For  without  are 
dogs  and  sorcerers  and  whoremongers  and  murderers 
and  whosoever  loveth  and  maketh  a  lie." 

IV.  Sin  made  this  man  injurious  to  himself.  "  He 
cut  himself  with  stones."  We  are  accustomed  to  say 
of  a  man  who  is  under  the  dominion  of  some  tyran- 
nical passion  that  he  is  his  own  worst  enemy.  But 
the  sin  in  any  man  antagonizes  his  best  interests; 
it  robs  him  of  all  that  makes  life  worth  living  and,  in 
the  long  run,  when  it  is  finished  it  bringeth  forth 
death. 

A  plant  flourishes  so  long  as  it  lives  in  harmony 
with  the  laws  that  environ  it  ;  the  moment  it  disobeys, 
refuses  to  assimilate  the  dew  or  sunlight  or  turns 
aside  from  any  of  the  rules  of  its  being,  it  begins  to 
wither  and  fade.  A  star  lives  so  long  as  it  regards 
its  orbit  ;  if  it  deviate  an  inch,  it  loses  its  place  in  the 
universal  system,  whizzes  through  space,  and  enters 


58  THE    STORY    OK    AN    OUTCAST. 

upon  a  career  which  means  ultimate  ruin.  The  soul 
that  defies  the  moral  laws  that  are  interwoven  with  its 
very  being,  proceeds  along  the  same  path.  Any  form 
of  transgression  is  self-injurious,  as  it  is  written,  "He 
that  sinneth  against  God,  wrongeth  his  own  soul." 
It  is  not  easy  to  perceive  in  the  earlier  stages  of  sin 
when  it  assumes  the  form  of  stolen  pleasure,  this 
sure  tendency  towards  death.  But  the  tendency  is 
there  ;  and  as  sure  as  gravitation  in  the  natural  world. 
I  recall  five  scenes  in  the  life  of  a  young  man  whose 
face  comes  to  me  from  the  days  of  my  early  youth. 
I  saw  him  first  with  his  sleeves  rolled  up,  at  work  in 
the  hay  field.  He  was  the  only  son  of  his  mother  and 
she  was  a  widow.  He  was  pointed  out  as  an  indus- 
trious young  man,  but  with  wild  ways.  I  saw  him 
again  as  I  looked  through  the  windows  of  a  gilded 
gin  palace  ;  he  was  standing  with  a  group  of  well- 
dressed  men  before  the  bar  ;  his  matted  hair  fallen 
upon  his  forehead,  his  hat  thrown  back,  a  half  empty 
glass  before  him.  I  saw  him  again  reeling  through 
the  street,  out  at  elbows  now,  reeling  along  the 
downward  way.  I  saw  him  again  with  his  face  against 
the  barred  window,  his  eyes  red  and  wild,  seeing 
phantoms.  He  had  reached  mania  a potu.  I  saw  him 
once  more  laid  out  for  his  burial  ;  his  face  black  and 
bloated,  his  mother  bowed  down  with  both  her  arms 
around  him,  kissing  that  poor  face.  His  sin  was 
"finished  "  ;  it  had  killed  him. 

V.  Sin  made  this  man  ifi/'urioiis  to  others ;  as  Luke 
says,  "Travellers  could  not  pass  that  way."  We  are 
all  depending  upon  one  another  in  this  world.  We 
are  all  travelling  along  by  the  way  of  the  tombs, 
hoping  to  reach  some  better  place.  It  is  our  business 
to  help  each  other  to  bear  one  another's  burdens,  to 


THE    STORY    OF    AN    OUTCAST.  59 

relieve  one  another  of  pain  and  weariness,  to  make 
life  tolerable  and,  if  possible,  happy  for  all.  But, 
alas  !  sin  makes  us  selfish  and  envious  and  injurious. 
Under  its  malignant  power  we  are  unsafe  friends  and 
comrades.  We  hurt  where  we  should  help.  We  in- 
crease the  burden  where  we  should  lighten  it. 

If  a  man  could  die  unto  himself  alone  ;  if  he  could 
waste  his  life,  squander  his  energies  and  go  out  alone 
into  the  eternal  night,  that  would  be  sufficiently 
dreadful — but  that  is  not  the  worst.  No  man  can  die 
unto  himself.  A  train  follows  after  him.  The  sins  of 
which  he  has  been  guilty  are  as  stumbling  blocks 
over  which  other  souls  fall  and  perish. 

On  last  Thursday  a  man  under  the  influence  of 
liquor  came  to  his  home  on  Fifty-third  Street.  He 
was  not  a  bad  man  ordinarily  as  drunkards  go,  but, 
being  out  of  work,  he  had  for  weeks  yielded  to  his 
besetting  sin.  His  wife  not  being  at  home  to  wel- 
come him,  he  walked  up  and  down  the  room  in  anger. 
His  only  child,  an  infant  of  nine  months,  lay  sleep- 
ing on  the  couch.  His  wife  who  had  gone  out  per- 
haps to  earn  a  little  bread  threw  open  the  door  and 
faced  him.  He  began  to  curse  her,  and  in  a  moment 
seized  his  child  and  threw  the  little  one  at  its  mother 
with  such  violence  that  it  struck  her  and  fell  upon  the 
floor  dead  !  It  is  bad  enough  that  he  should  now  be 
shut  up  in  a  prison  cell  to  contemplate  his  awful 
crime  under  the  shadow  of  a  gallows  tree.  But  think 
of  the  consequences  that  his  sin  entails  ;  a  deserted 
home,  a  murdered  child,  a  wife  broken-hearted,  worse 
than  widowed,  doomed  to  shame  wherever  she  goes. 
If  he  die  upon  the  gallows  tree,  will  that  end  it  ?  Nay, 
the  ghost  of  his  iniquity  will  still  live,  to  drive,  as  with 
a  whip  of  scorpions,  other  souls  to  follow  in  his  steps. 


6o  THE    STORY    OF    AN    OUTCAST. 

We  shall  all  agree  probably  that  the  case  made 
against  sin  in  the  person  of  this  demoniac  is  bad 
enough.  It  is  not  with  sin  in  him,  however,  that  we 
have  to  do.  It  is  of  no  profit  to  look  on  sin  yonder 
at  a  distance  as  an  objective  thing.  The  theft  of  the 
little  ewe  lamb  did  indeed  arouse  the  indignation 
and  wrath  of  King  David  when  he  heard  it;  but  a 
conviction  deeper  than  that  and  more  salutary  came 
when  the  prophet  pointed  his  finger  and  cried, 
"Thou  art  the  man  !  "  We  have  practically  to  do, 
not  with  sin  in  this  demoniac  of  Gadara,  but  with  sin 
as  it  is  in  ourselves,  in  you  and  me  ;  for  there  is  not 
one  among  us  who  can  plead  innocence.  The  best 
we  can  say  is,  that  sin,  as  yet,  is  not  finished  in  us; 
but  we  all  shall  fall  upon  our  knees  to-night  if  we  are 
honest  men  and  women,  and  confess  before  God  "  I 
have  sinned  and  done  evil  in  thy  sight."  If  sin  have 
indeed  in  itself  such  potency  and  possibility  as  we 
have  been  contemplating,  shall  we  not  cry  out  "  Who 
shall  deliver  us  from  the  body  of  this  death  ?  Who 
shall  deliver  me  ?  " 

The  little  boat  has  been  waiting  during  this  medi- 
tation by  the  beach  at  Gadara.  The  demoniac  with 
hideous  cries  hastens  this  way.  The  Man  of  Naza- 
reth, concious  of  his  power,  is  not  affrighted.  He 
faces  the  sinner  and  his  sin  and  cries  "  Come  out  of 
him  !  "  A  moment  later,  the  man  lies  sobbing  before 
his  feet.  We  shall  see  him  presently  clothed  and  in 
his  right  mind. 

It  is  glorious  to  think  in  the  presence  of  such  an 
awful  scourge  as  sin,  that  there  is  One  mighter  than  sin. 
One  that  has  power  on  earth  to  forgive  sin.  Nay,  more 
he  has  power  to  deliver  from  the  bondage  of  sin. 
If  ever  there  was  a  desperate  case  it  was  that  of  this 


THE    STORY    OF    AN    OUTCAST.  6l 

demoniac.  All  entreaties  and  remonstrances  had  been 
vain.  Law,  penalty,  fetters,  and  manacles  had  been 
futile.  His  friends  had  given  him  up.  But  did  you 
never  observe  how  Jesus  loved  to  deal  with  desperate 
cases  ?  If  a  paralytic  were  brought  to  him,  it  was 
only  when  all  the  poor  victim's  money  had  been 
wasted  on  physicians,  and  his  last  strength  and  re- 
source were  all  gone,  and  he  could  by  no  means  lift 
himself  up.  If  a  leper  presented  himself,  it  was  in 
the  last  stages  of  his  disease  when  his  fingers  were 
dropping  from  their  joints.  Or,  perhaps,  Jesus  was 
called  to  a  desolated  home,  from  which  the  dear  one 
had  been  carried  out  four  days  ago  to  his  burial,  so 
that  corruption  had  already  seized  upon  him.  But 
here  lay  his  great  strength.  He  knew  no  hopeless- 
ness. Nothing  was  impossible  to  him.  He  healed 
them  every  one.  O  his  name  is  The  Mighty  to  Save  ! 
If  there  is  a  man  who  feels  himself  so  wholly  under 
the  power  of  a  long-cherished  habit  that  he  has  sur- 
rendered all  hope  of  deliverance,  to  him  the  Lord 
Jesus  speaks  the  word  of  hope.  If  there  is  a  mother 
whose  scapegrace  boy  has  gone  off  into  the  far 
country  and  wasted  his  substance,  whom  no  mater- 
nal love  or  entreaty  has  been  able  to  reach,  to  her 
this  Omnipotent  Son  of  God  speaks  the  word  of 
hope.  Bring  your  loved  one  to  Jesus ;  he  is  able  to 
save  unto  the  uttermost. 

The  old  cobbler  who  laid  his  hand  upon  the 
shoulder  of  an  inebriate,  who  was  staggering  through 
the  streets  of  Nantucket  long  ago,  saying,  kindly, 
"John,  there  is  One  that  can  help  you,"  wrought  bet- 
ter than  he  dreamed.  For  those  words  had  in  them 
the  ring  of  new  strength  and  comfort,  and  John  B. 
Gough  lived  to  testify  for  forty  glorious  years  to  the 


62  THE    STORY    OF    AN    OUTCAST. 

power  of  the  One  that  had  helped  him.  There  is  help 
here.  There  is  help  nowhere  else.  Jesus  is  master  of 
sin.  All  others  are  in  less  or  greater  measure  servants 
of  sin.  He  has  power  to  forgive.  He  has  power  to 
deliver.  "  He  is  able  to  save  unto  the  uttermost  all 
that  come  unto  God  by  him."  " 


THE  STORY  OF  AN  OUTCAST.— THE 
SEQUEL 

"  And  they  see  him  that  was  possessed  with  the  devil,  and   had   the  legion, 
sitting,  and  clothed,  and  in  his  right  mind." — Mark  v.  15. 

It  is  said  that  when  the  demoniac  came  into  the 
village  and  told  the  strange  thing  that  had  happened 
"all  men  did  marvel."  And  no  wonder.  If  a  man  is 
disposed  to  reject  the  supernatural,  he  will  find  diffi- 
culties innumerable  in   this  narrative. 

(i)  There,  to  begin  with,  is  the  suggestion  of  a 
personal  devil.  There  are  many  excellent  people  who 
decline  to  believe  anything  of  the  sort.  Sin,  indwel- 
ling corruption,  an  evil  principle  ;  aye,  by  all  means. 
But  a  personal  devil,  they  will  have  none  of  it.  There 
was  a  time  when  I  disbelieved  in  that  particular  form 
of  highway  robbery  known  as  "garroting."  But  one 
morning  an  old  acquaintance  came  in  to  tell  me  that 
he  had  been  garroted  on  the  previous  night,  and 
showed  me  in  evidence  a  purple  mark  around  his 
neck.  There  was  no  reasoning  against  that.  In  like 
manner  there  are  multitudes  of  people  who  bear 
about  in  their  bodies  the  marks  of  a  personal  devil, — 
stigmata  that  can  scarcely  be  traced  to  an  impersonal 
principle. 

(2)  Demonianism  or  demoniacal  possession.  Here 
is  another  difficulty  which  some  are  disposed   to  cir- 

{63) 


64  THE    STORY    OF'    AN    OUTCAST. THE    SEQUEL. 

cumvent  by  assigning  this  phenomenon  to  the  cate- 
gory of  mere  physical  maladies.  But  this  will  not 
answer.  The  Lord  Jesus  Christ  had  come  into  the 
world  to  deliver  it  from  the  bondage  of  sin.  In  other 
words,  he  was  making  an  invasion  upon  the  realms  of 
the  Prince  of  Darkness.  Was  it  to  be  expected  that 
the  ruler  of  this  world  would  allow  his  sovereignty  to 
slip  out  of  his  hands  without  making  a  desperate 
effort  to  retain  it?  Demonianism  was  the  outward 
token  of  this  tremendous  conflict  at  close  duarters. 
The  Son  of  God  stood  alone  as  the  knight-errant  of 
the  fallen  race  ;  his  adversary  summoned  all  the  hosts 
of  the  nether  world  to  his  aid.  As  God  was  expres- 
sing himself  in  the  incarnate  form  of  Jesus  of  Naza- 
reth, so  the  Prince  of  Darkness  must  needs  oppose 
him  through  mortal  agency.  Therefore  the  emis- 
saries of  evil  entered  in  and  took  possession  wherever 
the  door  of  a  human  heart  lay  open.  All  heaven  and 
hell  stood  looking  on.  And  whenever  this  Jesus  met 
his  adversary  hand  to  hand,  it  was  as  when  Samson 
met  the  lion  on  the  way  to  Timnath  ;  "  He  rent  him 
as  he  would  have  rent  a  kid." 

(3)  There  is  a  difficulty  also  in  the  matterof  the  swine. 
Yet  nothing  in  the  narrative  is  more  reasonable  than 
this.  Where  else  could  the  unclean  spirits  have  found 
a  refuge  so  congenial  ?  See  the  swine  yonder  seeking 
their  sustenance  among  the  offal  heaps.  At  the  word 
of  commission  the  unclean  spirits  take  possession  of 
them;  then  a  sudden  panic  in  the  herd.  They  are 
rolling  in  the  mire,  uttering  strange  half-human  cries, 
jostling  one  another,  plunging  headlong  down  the 
declivity  and  so  into  the  water.  Then  a  mighty  com. 
motion  ;  they  are  struggling,  strangling,  drowning. 
They  have  left  naught  behind  them  but  bubbling  con. 


THE    STORY    OF    AN    OUTCAST. THE    SEQUEL.  65 

fusion  and  widening,  vanishing  circles.  All  is  over. 
The  unclean  spirits  have  gone  to  their  own  place  and 
they  have  gone  in  their  own  way.  It  is  an  exquisite 
touch  of  nature.     This  was  their  fitting  end. 

(4)  The  most  serious  difficulty  of  all,  however,  in 
the  narrative  is  the  strange  transformation  in  this 
man.  There  is  nothing  so  marvellous  in  all  the  meta- 
morphoses of  Ovid.  An  hour  ago  we  saw  him 
running  down  the  cliffs  toward  the  lake,  naked,  hands 
uplifted,  rattling  a  broken  chain,  foaming  at  the  lips 
and  shouting  forth  obscene  blasphemies.  Now  here 
he  lies,  bound  as  chains  never  could  bind  him  ;  tamed 
as  laws  could  never  tame  him  ;  transformed  by  the 
power  of  the  Son  of  God  ! 

We  saw  him  under  the  power  of  sin — a  hard  task- 
master. It  is  related  of  Scirion,  the  robber,  that  he 
kept  his  captives  always  four  days.  On  the  first  they 
were  entertained  with  lavish  hospitality  at  his  table  ; 
on  the  second  they  were  required  to  wash  his  feet 
and  those  of  his  robber  band  ;  on  the  third  they  were 
confined  in  a  prison  cell  ;  on  the  fourth  they  were 
brought  to  the  edge  of  a  precipitous  cliff  and  pushed 
into  the  sea.  And  therein  we  mark  the  downward 
steps  of  sin.  It  begins  with  self-indulgence  ;  the 
feast  of  stolen  pleasures. 

"  Haste  thee,  nymph,  and  bring  with  thee 
Jest  and  youthful  Jollity, 
Quips,  and  cranks,  and  wanton  wiles, 
Nods,  and  becks,  and  wreathed  smiles, 
Sport  that  wrinkled  Care  derides, 
And  Laughter  holding  both  his  sides  !  " 

Next  come  the  menial  services  of  vice — the  loss  of 
self-respect,  license,  the  gratification  of  the  lower  na- 
ture and    sensuality.     Then  bondage  ;  "  For,  whoso- 


66  THE    STORY    OF    AN    OUTCAST. — THE    SEQUEL. 

ever  committeth  sin  is  the  servant  of  it."  And  finally 
death  ;  the  cup  is  drunk  to  its  dregs  ;  there  remains 
only  enough  to  betray  the  fact  that  all  along  we  have 
been  partaking  of  slow  poison.  Death  ;  spiritual  and 
eternal  death.  Come  Shame,  Regret,  Remorse,  De- 
spair, Retribution  and  push  him  out  into  the  night! 
Probation  is  past  ;  eternity  begins.  "  He  that  is  un- 
just let  him  be  unjust  still."  Aion  ton  aionon — for- 
ever and  ever  ! 

The  demoniac  of  Gadara  had  reached  the  last  and 
most  portentous  chapter  of  his  guilty  life  and  was  be- 
ing pushed  by  all  the  furies  headlong  down  to  death, 
when  he  met — O,  would  to  God  that  all  who  are  in 
like  extremity  might  meet  him  too — the  mighty  Son 
of  God.  At  his  word  of  command  the  furies  fled  and 
the  unclean  spirits  abandoned  their  prey.  Mark  now 
the  stupendous  change  ;  he  lies  prone  before  Jesus 
trembling  in  every  sinew  and  sobbing  out  his  mingled 
grief  and  gratitude.  "  John,  Peter,  lend  a  hand  ! 
Wash  his  open  wounds  and  anoint  them.  Break  off 
this  clanking  chain  !  Andrew,  cast  thy  tunic  over  him 
and  give  him  a  little  parched  corn  from  thy  girdle, 
with  a  drink  of  cool  water  from  the  lake  !  Now  raise 
him  up  !" 

This  is  conversion.  The  schoolmen  might  call  it 
regeneration,  but  regeneration  is  the  divine  side  of 
the  great  change  and  we  have  practically  nothing  to 
do  with  it.  But  conversion  is  a  turning  about.  We 
turn  about  under  the  power  of  God.  Our  backs  to 
the  darkness  ;  our  faces  to  the  light.  Our  backs  to 
the  world,  the  flesh  and  the  devil  ;  our  faces  toward 
God  and  the  endless  life.  This  is  a  revolutionary 
change.  It  is  not  a  mere  veneering,  but  runs  through 
and    through    the    human    fabric.     The  old  colonial 


THE    STORY    OF    AN    OUTCAST. — THE    SEQUEL.  67 

clock  that  stands  in  your  hallway  is  adjusted  every 
morning  by  the  turning  of  its  hands,  nor  will  it  ever 
keep  time  in  a  trustworthy  way,  until  you  have  sum- 
moned an  expert  to  heal  its  constitutional  infirmity. 
A  man  may  turn  over  a  new  leaf,  but  as  to  his  being 
made  over  again,  that  can  only  be  done  when  he  sub- 
mits himself  to  God.  A  heart  disease  cannot  be 
healed  with  a  fly-blister.  "  Not  by  might,  nor  by 
power,  but  by  my  Spirit,  saith  the  Lord."  The 
change  in  this  demoniac  has  been  wrought  from 
above.  He  is  a  new  creature  in  Christ  Jesus;  new 
will,  new  heart,  new  conscience,  new  life.  Old  things 
are  passed  away,  behold,  all  things  are  become  new. 
Observe  some  of  the  tokens  of  this  change  : 

I.  He  is  ^^  clothed."  That  is  to  say,  he  has  re- 
gained his  self-respect,  and  with  it  a  respect  for  the 
courtesies  of  social  life.  Yesterday  he  would  have 
declaimed  loudly  about  personal  liberty  ;  his  right  to 
be  clothed  or  unclothed  according  to  his  pleasure. 
But  to-day  he  thinks  not  of  himself  only,  but  of  his 
fellow-men. 

II.  He  is  "  in  his  right  mind."  He  was  previously 
wrong-minded  as  to  all  important  things.  God  was 
not  in  all  his  thoughts.  Im.mortality  was  nothing  to 
him  ;  he  lived  for  the  present  hour.  His  philosophy 
was,  "  Let  us  eat  and  drink  for  to-morrow  we  die."' 
As  to  the  beauty  of  holiness,  this  was  repugnant  to 
him.  He  was  accustomed  to  think  of  religion  as 
mere  sanctimoniousness — a  straight-laced  melan- 
choly. Perhaps  he  had  seen  it  misrepresented  in  the 
lives  of  professed  religionists  and  he  had  no  desire 
for  it.  Now  he  longs  for  holiness  ;  it  seems  the  most 
delightsome  thing  in  the  world  to  him.  And  then  as 
to  the  person  and   character  of  Christ.     If  he  knew 


68         THE    STORY    OF    AN    OUTCAST. — THE    SEQUEL. 

Christ  at  all,  it  was  only  to  hate  and  despise  him. 
He  was  a  root  out  of  a  dry  ground  and  there  was  no 
form  or  beauty  in  Him  that  this  man  should  desire 
him.  Now  there  is  no  other  in  the  universe  so  dear  as 
Jesus.  No  other  face  like  his  ;  the  chiefest  among 
ten  thousand  and  the  one  altogether  lovely.  And 
with  respect  to  duty.  Duty  !  What  had  he  formerly 
to  do  with  duty  ?  Now  it  is  the  principal  thing. 
Duty  is  destined  henceforth  to  be  the  largest  word  in 
his  vocabulary — larger  than  sympathy,  larger  than 
honor,  larger  than  pleasure,  larger  than  life.  This 
conviction  marks  the  beginning  of  the  spiritual  life. 
"  What  wilt  thou  have  me  to  do  ?  "  cried  Saul  of  Tar- 
sus, under  the  great  sun-burst  from  heaven.  "  Let 
me  be  with  thee,"  cries  the  demoniac  of  Gadara. 
"  Let  me  sit  at  thy  feet  as  a  disciple  ;  let  me  follow  in 
thy  steps."  "  Nay,"  said  Jesus,  "  go  down  to  thy 
home  and  tell  thy  friends  how  great  things  the  Lord 
hath  done  for  thee." 

HI.  At  home.  This  man  wanted  to  go  with 
Jesus  ;  but  there  were  reasons  why  he  could  ac^ 
complish  more  in  the  narrow  circle  of  his  acquaint-, 
ances  than  by  joining  the  group  of  followers  who  ac> 
companied  Christ  in  his  missionary  work. 

The  home-coming  of  this  saved  man  was  most 
pathetic.  It  may  be  that  an  old  mother  had  for 
years  been  praying  for  his  return  and  hoping  against 
hope.  God  bless  the  dear  faithful  mothers  who  never 
give  up  their  wayward  sons  and  daughters  ;  who 
never  forget  the  covenant  and  never  lose  hope!  There 
she  sat,  her  withered  hands  folded  in  her  lap,  when 
he  stood  in  the  door-way.  Who  shall  tell  the  glad- 
ness in  her  heart  ?  Who  shall  paint  the  brightness  in 
her  dimmed  eyes  ?     ...     It  would  appear  that   a 


THE    STORY    OF    AN    OUTCAST. — THE    SEQUEL.  69 

wife  awaited  him.  Time  was  when  at  the  altar  she 
passed  with  him  under  an  arch  of  flowers  out  into  the 
joys  and  cares  of  wedded-life.  He  had  promised  to 
love,  honor  and  protect  her.  But  as  time  passed 
there  came  a  cooling  of  love,  neglect,  a  remaining 
from  home  far  into  the  night,  a  returning  with  red 
eyes  and  angry  words,  and  oh  !  the  horrible  breath 
of  the  wine  cup.  Then  one  night,  when  he  did  not 
return  at  all,  where  had  he  gone  ?  Some  of  the 
neighbors  had  seen  him  out  in  the  tombs  yonder, 
gashed  and  bleeding  and  muttering  to  himself.  On 
stormy  nights  she  lay  awake  and  thought  of  him. 
God  be  praised  for  conjugal  life  ;  the  love  of  the 
faithful  wife  that  weathers  all  gales  ;  the  patience 
of  hopeful  wives  that  holds  fast  to  early  vows  and  the 
memory  of  former  joys  and  the  hope  of  a  better  time 
coming.  He  sees  her  standing  yonder  by  the  door. 
"  Wife,  I've  come  back,"  he  says.  "  I've  come  back 
to  begin  again.  I've  seen  Jesus  of  Nazareth  and  he  has 
cast  out  the  demons.  I've  come  back  to  you  and  the 
children  ;  to  life  and  God."  .  .  .  And  his  chil- 
dren, how  they  dreaded  his  approach.  They  knew 
his  savage  ways.  They  had  been  accustomed  to  run 
and  hide  when  he  drew  near,  waving  his  hands  and 
uttering  his  angry  blasphemies.  Now  they  stand  at 
a  distance  awe-struck  and  wondering  ;  they  had  never 
seen  it  on  this  fashion.  "  Come  here,"  he  says,  "  little 
daughter,  I  will  not  hurt  you  "  ;  and  the  eldest  re- 
luctantly approaches.  He  parts  her  hair  from  her 
forehead  and  with  sad,  loving  words  makes  his  con- 
fession ;  "  I've  been  a  bad  father,  dear ;  but  I've 
met  Jesus  of  Nazareth  and  the  demons  are  gone." 
His  other  children  sidle  near,  wondering.  At  what? 
At  the  same  mystery  of  regeneration  which  puzzles 


70         THE    STORY    OF    AN    OUTCAST. THE    SEQUEL. 

the  older  people.  And  they  allow  themselves  to  be 
taken  upon  his  knees.  He  kisses  them  one  by  one 
and  the  past  is  gone. 

Up  yonder  on  the  wall  is  a  chain  hanging. 
"  Let  us  take  it  down,  good  wife.  Please  God,  you 
shall  never  call  in  the  neighbors  to  bind  me  again." 
And  as  he  looks  this  way  there  is  something  glisten- 
ing on  his  cheek, — a  strong  man's  tear.  Aye  ;  and 
there  is  a  rainbow  of  promise  in  it.  "The  sacrifices 
of  God  are  a  broken  spirit ;  a  broken  and  contrite 
heart,  O  God,  thou  wilt  not  despise."  So  the  new 
life  begins.  There  are  scars  on  the  man's  face,  his 
cheeks  are  still  white  and  thin,  and  he  will  long  carry 
about  with  him  the  marks  of  that  awful  nightmare 
in  the  tombs.  But  here  with  wife  and  children 
about  him,  ah,  this  is  heaven  begun  on  earth  ! 

Is  that  all  ?  Oh  no.  On  the  evening  of  that  day 
he  gathers  his  wife  and  children  about  him  and  tells 
them  the  whole  story,  how  it  all  happened.  How  he 
saw  the  little  boat  upon  the  lake  and  ran  down  with 
curses  to  meet  it.  How  the  strong  Man  looked  who, 
standing  in  the  bow  of  the  little  boat,  boldly  faced 
him.  How,  with  a  ring  of  conscious  power  in  his 
voice,  He  uttered  those  words,  "Come  out  of  him  !  " 
And  then  the  awful  struggle  for  a  moment  when  life 
and  death  tugged  for  the  mastery  within  him  ;  and 
how  life  won.  "The  Lord  bade  me,''  he  con- 
tinues, "  return  here  to  the  old  home  and  live  down  my 
past  and  do  good  as  I  may  have  opportunity,  by  a 
holy  and  helpful  life.  But  I  can't  do  that  without 
prayer.  I  am  helpless  and  hopeless  except  as  I  have 
strength  from  above.  Let  us  kneel  down,  therefore, 
and  pray,  '  Have  mercy  upon  me,  O  God,  according 
to  thy  loving  kindness  and  according  unto  the  multi- 


THE    STORY    OF    AN    OUTCAST. THE    SEQUEL.  7  I 

tude  of  thy  tender  mercies  blot  out  my  transgres- 
sions. Purge  me  with  hyssop,  and  I  shall  be  clean  ; 
wash  me,  and  I  shall  be  whiter  than  snow.  Open 
thou  my  lips  that  my  mouth  shall  show  forth  thy 
praise.'  A  l^jng  pause,  and  then  :  '  Bless  the  Lord, 
O  my  soul,  and  all  that  is  within  me  bless  his  holy 
name.  Bless  the  Lord,  O  my  soul,  and  forget  not  all 
his  benefits  ;  who  forgiveth  all  thine  iniquities  and 
redeemeth  thy  life  from  destruction.  The  Lord  is 
merciful  and  gracious,  slow  to  anger  and  plenteous  in 
mercy.  As  far  as  the  east  is  from  the  west,  so  far 
hath  he  removed  our  transgressions  from  us.  Bless 
the  Lord  ye  his  angels  that  excel  in  strength  ;  that 
do  his  commandments,  hearkening  to  his  voice.  Bless 
the  Lord,  all  his  works,  in  all  places  of  his  dominion. 
Bless  the  Lord,  O  my  soul! '  "  And  thus  the  changed 
man  has  changed  his  poverty-stricken  home  into  the 
very  gate  of  heaven.  There  may  have  been  no  tapes- 
tries or  pictures  there  ;  little  meal  in  the  barrel,  or 
oil  in  the  cruise  ;  but  there  was  love  and  there  was 
the  family  altar.  It  was  like  the  house  of  Obed-edom 
with  the  Ark  of  the  Covenant  in  the  midst  of  it. 

And  was  that  all  ?  The  next  morning  his  neigh- 
bors dropped  in  to  see  ;  old  friends  who  had  known 
him  in  earlier  and  better  days  ;  some  who  had 
joined  in  his  revels  and  tarried  with  him  long  at  the 
wine.  And  they  marvelled.  His  earnest  face,  his 
evident  sincerity,  his  interest  in  their  welfare,  won 
for  him  a  hearing.  There  was  no  gainsaying  his 
word.  He  told  his  simple  story,  keeping  Jesus 
always  in  the  center  of  it.  He  was  never  weary  of 
sounding  the  praises  of  his  friend.  "  He  published 
throughout  the  whole  city  what  Jesus  had  done  fo/ 
him." 


72  THE    STORY    OF    AN    OUTCAST. THE    SEQUEL. 

Nor  was  that  all.  One  chapter  more  remains.  So 
far  as  we  are  aware  this  man  never  saw  Jesus  again. 
Nor  did  the  Master  ever  return  to  Gadara.  The 
people,  immediately  after  this  miracle  and  before 
they  knew  its  whole  bearing,  had  implored  him  to  de- 
part out  of  their  coasts.  It  was  a  dreadful  thing  to 
do  on  the  impulse  of  the  moment.  And  he  had  gone. 
They  stood  and  watched  the  little  boat  as  it  crossed 
the  lake,  and  knew  not  what  they  were  losing.  Fare- 
well, O  Christ ;  Saviour,  Helper,  Friend  of  sinners, — 
farewell  !  The  little  boat  has  vanished  and  the  light 
of  a  great  possibility  has  gone  with  it.  Nay,  not 
wholly  so  ;  for  Christ  in  leaving  had  provided  for  the 
need  of  these  Gadarenes  in  his  instructions  to  this 
man.  He  required  him  to  abide  among  them  a  liv- 
ing epistle  respecting  His  power  to  save.  He  was 
true  to  that  commission  and  went  about  doing  good, 
preaching  the  gospel  in  his  humble  way  ;  and  at  length 
he  fell  on  sleep.  One  moment  he  closed  his  eyes  on 
earth  ;  the  next  he  opened  them  in  heaven.  Yonder 
on  the  throne  sat  One  like  unto  the  Son  of  Man.  O 
light  and  glory  unapproachable  !  He  was  the  same, 
yet  not  the  same.  His  hands  were  stretched  out  in 
welcome,  and  the  demoniac  fell  down  before  him,  as 
once  before  he  had  fallen  before  him  at  the  lake- 
shore,  and  cried,  "  Oh  Jesus  of  Nazareth,  let  all 
heaven  hear !  I  am  the  demoniac  of  Gadara.  I 
am  he  that  dwelt  among  the  tombs.  I  am  he  that 
broke  the  silence  of  the  night  with  cries  of  blas- 
phemy, and  thou  didst  restore  me  to  hope  and  man- 
hood and  life.  Thou  are  worthy  to  receive  honor  and 
glory  and  power  and  dominion  ;  for  thou  hast  brought 
me  into  the  land  of  everlasting  peace  !  " 

And  this  is  the  gospel  which  I  preach  unto  you, 


THE   STORY    OF    AN    OUTCAST  — THE    SEQUKL.  73 

the  gospel  of  a  glorious  salvation,  of  a  Christ  able  to 
save  sinners  of  the  deepest  dye, — a  mighty  gospel ; 
to  the  Jews  a  stumbling  block  and  to  the  Greeks 
foolishness  ;  but  to  them  which  believe,  the  wisdom 
and  the  power  of  God  ! 


THE  ASCENT  OF  MAN. 

"  I  will  make  a  man  more  precious  than  fine  goldf  even  tlian  the  golden  wedge 
of  Ophir." — IsA.  xiii.  12. 

We  come  upon  these  words  in  a  prophecy  respect- 
ing the  fall  of  Babylon.  Babylon  stands  for  the 
world-power;  for  wealth  and  arrogance;  for  carnal 
pleasures  and  selfish  pursuits.  It  stands  for  fleets 
and  armies  ;  for  the  subordination  of  the  people  to 
princes,  of  the  many  to  the  few.  The  overthrow  of 
Babylon  means  the  restitution  of  all  things,  the 
building  up  of  the  kingdom  of  heaven  on  earth,  the 
uprooting  of  envy  and  jealousy  and  inordinate  am- 
bition, the  ushering  in  of  the  Golden  Age.  Of  the 
tokens  of  the  approach  of  this  millenial  epoch  none 
is  more  significant  than  this,  that  manhood  shall  be 
placed  at  its  true  value.  "  I  will  make  a  man  more 
precious  than  fine  gold  ;  even  than  the  golden  wedge 
of  Ophir." 

The  two  ever-present  thoughts  of  Scripture  are 
God  and  Man.  We  say,  "  I  believe  in  God  the  Father 
Almighty."  How  easy  it  is  to  utter  the  name,  but 
who  shall  tell  what  infinite  universes  of  meaning  are 
in  it?  God; — infinite,  eternal,  unchangeable  in  his 
being  and  attributes.  God  ; — omnipotent,  omniscient, 
omnipresent  !  And  along  with  this  runs  the  thought 
of  Man, — Man,  who  borrows  all  his  greatness  from  his 
relations  with  God.     ^' When  I  consider  thy  heavens,  the 

(74) 


THE    ASCENT    OF    MAN.  75 

work  of  thy  fingers,  the  moon  and  the  stars,  which  thou  hast 
ordained  J  what  is  man,  that  thou  art  mindful  of  him  ?  and 
the  son  of  man,  that  thou  visitest  him  ?  For  thou  hast 
made  him  a  little  lower  tlian  the  angels,  and  hast  crowned 
him  with  glory  and  honor.  Thou  }?iadest  him  to  have  do- 
minion over  the  work  of  thy  hands  j  thou  hast  put  all  things 
under  his  feet :  all  sheep  and  oxen,  yea,  and  the  beasts  of 
the  field;  the  fowl  of  the  air,  and  the  fish  of  the  sea,  and 
whatsoever  passeth  through  the  paths  of  the  sea."  The 
apostrophe  of  Edward  Young  is  but  a  paraphrase  : 

"  How  poor,  how  rich,  how  abject,  how  august, 
How  complicate,  how  wonderful,  is  man  ! 
How  passing  wonder  He  who  made  him  such  ! 
Who  centred  in  our  make  such  strange  extremes, 
From  different  natures  marvellously  mixed, 
Connection  exquisite  of  distant  worlds  ! 
Distinguished  link  in  being's  endless  chain  ! 
Midway  from  nothing  to  Deity  ! 
A  beam  ethereal,  sullied,  and  absorpt  ! 
Though  sullied  and  dishonored,  still  divine  J 
Dim  miniature  of  greatness  absolute  ! 
An  heir  of  glory  !  a  frail  child  of  dust ! 
Helpless  immortal  !  insect  infinite  ! 
A  worm  !  a  God  !" 

The  subject  of  our  thought  is  the  Christian  doc- 
trine of  Man.  The  Scriptures  are  very  definite  as  to 
three  points  : 

First.  The  divine  origin  of  Man.  We  are  intro- 
duced into  a  council  of  the  ineffable  Trinity  in  which 
we  hear  the  several  persons  of  the  Godhead  saying, 
to  one  another,  "  Let  us  make  man  in  our  image,  after 
our  likeness."  Here  is  God's  masterpiece,  the  crown- 
ing work  of  his  creative  hand. 

Set  over  against  that  Scriptural  statement  the  words 
of  Charles  Darwin  :  "Man  is  descended  from  a  hairy 


76  THE    ASCENT    OF    MAN, 

quadruped,  arboreal  in  its  habits."  If  the  Scriptural 
record  is  to  be  believed,  man  stands  at  the  summit  of 
all  created  things.  He  is  vicegerent  under  the  uni- 
versal King;  "having,"  as  Emerson  says,  "in  his 
senses  the  morning  and  night  and  the  unfathomable 
galaxy,  and  in  his  brain  the  geometry  of  the  city  of 
God."  But  if  Darwin  is  to  be  believed,  Man  is  the 
product  of  insensate  laws  acting  on  dead  atoms  ;  the 
last  outgrowth  of  a  pedigree  of  bestial  ancestors  ;  the 
sum  total  of  environment,  air,  food,  water,  nurses 
physicians,  associations  and  culture.  Let  Thomas 
Carlyle  speak  :  "  I  have  known  three  generations  of 
the  Darwins,  grandfather,  father  and  son  ;  atheists 
all.  It  is  related  that  among  the  grandfather's  effects 
was  found  a  seal  engraven  with  this  legend.  Omnia 
ex  conchis, — Everything  from  a  clam-shell.  A  good 
sort  of  man  is  this  Darwin  and  well  meaning,  but 
with  very  little  intellect.  Ah,  it's  a  sad  and  terrible 
thing  to  see  a  whole  generation  of  men  and  women, 
professing  to  be  cultivated,  looking  around  in  a  pur- 
blind fashion  and  finding  no  God  in  this  universe.  I 
suppose  it  is  a  reaction  from  the  reign  of  Kant.  And 
this  is  what  we  have  got  to.  All  things  from  frog- 
spawn  !     The  gospel  of  dirt  the  order  of  the  day." 

If  we  must  needs  choose  between  the  two  theories 
of  human  origin,  let  us  cling  to  the  traditional  self- 
respect  which  comes  from  our  belief  that  we  are  born 
of  God.  Give  us  to  feel  ourselves  the  kings  and 
prophets  of  this  world  and  the  blessed  world  to  come. 

The  philosophers  of  the  olden  time  were  greatly 
puzzled  to  find  a  definition  of  man.  The  best  that 
Plato — who  stood  head  and  shoulders  above  them  all 
— could  do,  was  to  say,  after  long  thinking,  "Man  is  a 
featherless  biped."     How  splendidly  in  contrast  with 


THE    ASCENT    OF    MAN.  77 

that  sage  observation,  shines  the  Scriptural  record: 
"  So  God  created  man  in  his  own  image  ;  in  the 
image  of  God,  created  He  him.  And  He  gave  him 
dominion  over  the  fish  of  the  sea,  and  the  fow^l  of  the 
air  and  over  all  the  earth  and  over  every  creeping 
thing." 

"  O  mighty  brother  soul  of  man 
Where'er  thou  art,  or  low  or  high, 
Thy  skyey  arches  with  exultant  span 
O'er-roof  infinity." 

A  triple  inheritance  comes  to  us  by  reason  of  this 
divine  origin  : 

(i)  Mind.  Not  simply  that  faculty  of  perception 
and  calculation  which  is  seen  in  many  of  the  lower 
orders — by  which  the  fox,  for  example,  can  measure 
the  brook  before  he  undertakes  to  leap  it — but  a  fac- 
ulty by  which  we  are  enabled  to  confront  the  great 
verities  and  problems  of  the  endless  life.  By  this 
faculty  we  are  enabled,  furthermore,  to  confer  with 
the  Infinite,  as  it  is  written  ;  "  Come  now,  saith  the 
Lord,  let  us  reason  together." 

(2)  Conscience.  By  this  we  are  enabled  to  deter- 
mine between  right  and  wrong,  or  as  Plato  said,  "to 
discern  between  the  worse  and  better  reason."  Our 
moral  sense  brings  us  into  an  apprehension  of  the 
word  "ought;  "  by  which  are  resolved  all  the  ques- 
tions of  human  responsibility  ;  that  is  to  say,  all 
questions  which  concern  our  immediate  relations  with 
God. 

(3)  Will.  A  sovereign  will.  It  is  difficult,  if  not 
impossible,  to  see  how  God  could  have  created  man 
in  his  own  likeness  without  endowing  him  with  an 
independent  will.  Yet,  obviously,  that  way  lies  dan- 
ger.    For  here  is  suggested  the  possibility  of  going 


78  THE    ASCENT    OF    MAN. 

either  right  or  wrong.  It  is  common  in  these  days  to 
speak  of  "  the  reign  of  law. "  All  things  in  the  universe 
are  indeed  under  the  reign  of  law.  There  is  no  crys- 
tal which  is  not  formed  according  to  an  invariable 
rule.  The  stars  of  heaven  revolve  without  swerving 
an  inch  from  their  appointed  orbit.  The  flowers  of 
the  field  are  in  perfect  harmony  with  the  laws  of  their 
being.  The  birds  migrate  and  return  when  nature 
strikes  the  hour.  Nowhere  will  you  find  disobedi- 
ence until  you  come  to  the  province  of  man.  He  is 
distinguished  from  all  existing  things,  animate  or  in- 
animate, in  this,  that  when  law  says  "  Thou  shalt !  " 
he  can  answer  "I  will  not !  "  And  in  this  very  free- 
dom of  the  will,  which  is  perverted  into  wilfulness, 
the  bitter  source  of  all  his  miseries,  we  find  the  pre- 
eminent evidence  of  his  kinship  with  God. 

Second.  The  Scriptures  have  a  definite  ??iessage  as  to 
the  destiny  of  man.  We  are  reminded  at  this  point  that 
the  Scriptures  do  not  assert  the  immortality  of  the 
soul.  But  why  should  they  ?  This  is  the  fundamen- 
tal postulate  on  which  the  whole  fabric  of  Scripture 
rests.  If  the  soul  is  not  immortal,  this  volume  of 
revelation  is  as  meaningless  as  a  last  year's  almanac. 
But  in  fact  while  immortality  is  not  stated  as  a  prop- 
osition or  in  syllogistic  form,  the  Book  is  everywhere 
full  of  it. 

It  says,  among  other  things,  that  when  God 
created  man  he  breathed  into  his  nostrils  the  breath 
of  life,  and  he  became  a  living  soul.  So  then  the 
life  of  man  is  the  breath  of  God.  A  zephyr  comes 
this  way  laden  with  the  fragrance  of  an  oriental  gar- 
den or  the  faint  murmur  of  a  distant  song  and  passes 
by.  What  has  become  of  it?  Has  it  ceased  to  be? 
O  no.     A  mere  tyro  in  science  will  tell  you  that  even 


THE    ASCENT    OF    MAN.  79 

SO  slender  a  force  as  a  zephyr  can  never  cease  to  be. 
What  then  becomes  of  this  breath  which  God  has 
breathed  into  every  man  ?  Can  death  destroy  it  ? 
Nay  ;  this  is  but  the  passing  of  the  soul.  It  still  lives 
somewhere  and  is  destined  to  live  forever  and  ever. 

A  like  suggestion  is  found  in  the  old  problem, 
"  What  shall  it  profit  a  man,  if  he  gain  the  whole 
world  and  lose  his  own  soul  ?  or  what  shall  a  man 
give  in  exchange  for  his  soul  ?  "  Here  is  a  drunkard 
in  the  ditch — red-faced,  filthy,  ragged,  his  blood  pol- 
luted, his  flesh  sodden,  the  flies  buzzing  about  him. 
You  can  scarcely  abide  the  sight.  But  look  again 
and  deeper,  for  there  is  a  man  within  this  man,  down 
deeper  than  clothes  and  cuticle.  A  man  made  in 
God's  image  and  made  to  live  somewhere  forever. 
You  will  note  the  proof  of  his  greatness  when  he 
presently  rises  from  his  shame  and  reels  along  his 
way  muttering  his  maudlin  sorrow.  He  struggles  to 
his  feet.  He  enters  into  conflict,  ill  or  well,  with  his 
passions.  He  weeps  over  his  sins.  He  repents  and 
begins  a  noble  life.  Not  so  do  swine  return  from 
their  wallow  or  dogs  from  their  vomit.  There  is 
all  the  time  something  still  lingering  in  this  poor 
wretch  far  superior  to  anything  which  you  may  find 
in  the  lower  orders  of  life.  It  is  his  divineness,  his 
manhood,  buttressed  by  a  sweet  memory  and  an  un- 
speakably precious  hope. 

And  what  mean  all  these  apocalyptic  visions  ;  for 
the  Scriptures  are  a  book  of  visions  ?  Here  are  doors 
opening  before  us,  and  yonder  toward  the  night  be- 
hold the  smoke  of  torment  ascending  and  hear  cries 
and  curses  and  sobs  of  despair.  And  yonder  a  city 
with  gates  of  pearl  and  pavements  of  gold  ;  light, 
beauty  and  the  singing  of  a  multitude  like  the  far-off 


8o  THE    ASCENT    OF    MAN. 

murmuring  of  many  waters.  "  Who  are  these  ii\ 
white  robes  with  palms  in  their  hands  and  whence 
came  they  ?  These  are  they  which  came  up  out  of 
great  tribulation  and  have  washed  their  robes  in  the 
blood  of  the  Lamb.  And  they  shall  hunger  no  more, 
neither  thirst  any  more  ;  neither  shall  the  sun  light 
on  them,  nor  any  heat.  For  the  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters  ;  and  God 
shall  wipe  away  all  tears  from  their  eyes." 

Third.  A  clear  light  is  also  thrown  upo?i  the  history 
of  ??ian — the  long  history  that  lies  between  his  origin 
and  the  ultimate  fulfilment  of  his  destiny.  It  is 
written  in  two  chapters  : 

(i)  The  Fall.  The  man  who  was  created  in  God's 
likeness  passes  out  of  the  garden,  his  head  fallen  upon 
his  breast  and  his  heart  bowed  under  an  unspeakable 
burden  of  shame.  Something  has  happened.  Call  it 
The  Fall,  or  whatever  you  will.  A  new  and  calamitous 
factor  has  come  into  the  problem,  to-wit, — sin.  We 
follow  this  man  as  he  turns  his  back  upon  the  gate  of 
paradise,  guarded  by  its  flaming  sword.  We  shall  see 
him  tilling  the  earth,  which  is  accursed  for  his  sake, 
with  groans  of  weariness.  We  shall  see  him  bending 
over  his  dead  with  bitter  tears.  We  shall  find  him 
mingling  in  wars  and  confusions,  his  garments  dipped 
in  blood.  Aye,  something  has  happened.  It  is  a 
long  way  from  Eden  to  Esdraelon.  This  man  is  but 
a  ruin  of  his  former  self.  The  glory  is  departed.  He 
is,  however,  a  magnificent  ruin  !  As  in  some  old 
temple  we  can  close  our  eyes  and  see  the  priest  dis- 
robed, discrowned,  walking  amid  the  crumbling  walls 
and  bewailing  the  glory  of  the  former  days,  so  is  it 
with  this  fallen  child  of  Ood. 


THE    ASCENT    CF    MAN.  Si 

(2)  The  Restoration.  In  the  midst  of  the  deso- 
lation is  raised  the  cross  and  the  word  goes  forth  ;  "I 
will  make  a  man  more  precious  than  fine  gold;  even 
than  the  golden  wedge  of  Ophir." 

It  is  plain  at  the  outset  that  there  can  be  no  resto- 
ration of  this  ruin  until  there  has  been  a  clearing 
away  of  the  debris.  The  past  must,  somehow,  be 
gotten  out  of  the  way.  It  is  vain  to  speak  of  char- 
acter building  so  long  as  our  sin  abides  upon  us, 
But  here  is  our  promise  ;  "  Come  now,  saith  the  Lord, 
let  us  reason  together,  though  your  sins  be  as  scarlet 
they  shall  be  as  white  as  snow."  "The  blood  of 
Jesus  Christ  cleanseth  from  all  sin." 

Then  the  upbuilding.  God  who  made  us,  can  re- 
make us.  The  same  Spirit  that  breathed  into  our 
nostrils  the  breath  of  life  can  again  breathe  into  us  a 
new  and  nobler  life.  The  man  who,  sensible  of  God's 
pardoning  grace  in  Jesus  Christ,  undertakes  to  perfect 
himself  in  manhood,  may  rest  assured  of  divine  re- 
enforcement.  He  is  referred  to  the  precepts  of  Scrip- 
ture for  his  guidance  in  conduct.  He  is  referred 
to  Jesus  Christ,  the  ideal  Man,  as  his  Exemplar, 
and  is  instructed  to  proceed  in  this  holy  endeavor 
looking  unto  Jesus  the  Author  and  Finisher  of  his 
faith.  And  still  further,  he  receives  the  enabling 
influence  of  the  Holy  Ghost.  "  Work  out  your  own 
salvation,  for  it  is  God  that  worketh  in  you."  "Add," 
"grow,"  "be  strong,"  "go  on  unto  perfection." 
Thus  the  temple  rises.  The  graces  are  as  living 
stones  and  life  is  a  long  endeavor  to  attain  unto  the 
full  stature  of  a  man. 

In  this  connection  let  us  bear  with  us  two  practi- 
cal thoughts  :  First,  Know  thyself.  Know  thine  ori- 
gin and   destiny  as  a  child  of  God.     The  shield  of 


82  THE    ASCENT    OF    MAN. 

Luther  bore  on  one  side  two  hammers,  the  token  of 
his  father's  handicraft  ;  and  on  the  obverse  a  winged- 
heart  with  this  legend,  Astra  petimui.  A  man  may  be 
bound  down  to  the  sordid  toil  of  the  workshop,  but 
never  in  such  a  manner  as  that  he  may  not  realize 
the  responsibility  of  vaster,  nobler  tasks. 

"  Rise  my  soul  and  stretch  thy  wings, 
Thy  better  portion  trace. 
Rise  from  transitory  things, 
Toward  heaven,  thy  native  place." 

Kx\A  finally.  Know  thy  neighbor.  Know  him  also 
as  a  child  of  God.  As  we  pass  along  the  crowded 
thoroughfare,  let  us  realize  that  every  one  we  jostle  is 
destined  to  eternity.  Let  us  return  to  our  drunkard 
fallen  by  the  way  and  gaze  upon  him  with  an  infinite 
sorrow  and  compassion,  nearing  meanwhile  that  di- 
vine word  :  "  What  shall  it  profit  a  man  if  he  gain  the 
whole  world  and  lose  his  own  soul?"  By  the  side  of 
this  poor  wretch  pile  up  a  mountain  of  gold,  private 
fortunes,  national  exchequers,  crowns,  royal  jewels, 
diadems  of  the  Pharaohs  and  Caesars,  pearls  of  the 
ocean,  all  the  gold  that  lies  buried  in  the  bosom  of 
the  everlasting  hills,  and  reflect  that  this  Popo- 
catapetl  of  wealth  is  nothing,  nothing,  in  comparison 
with  the  value  of  that  drunkard's  soul.  Then  let  us  go 
our  way  and  remember,  that  as  children  of  the  King- 
dom we  have  no  business  but  to  co-operate  with 
Christ  in  the  restoring  of  all  such  to  their  original 
glory  as  children  of  God.  The  way  is  clear,  the  cross 
has  been  uplifted,  the  fountam  of  blood  has  been 
opened  for  uncleanness,  the  Spirit  of  power  de- 
scends upon  us.  Let  us  lend  a  hand  to  the  glorious 
work  of  restoring  the  race.  For  this  is  the  true  and 
only  "Ascent  of  Man." 


''LOOSE  HIM  AND  LET  HIM  GO." 

"  Loose  him  and  let  him  go." — John  xi.  44. 

We  are  introduced  in  the  home  at  Bethany  to  the 
commonplace  life  of  a  brother  and  two  dependent 
sisters.  Of  the  latter  we  have  clear  information. 
Mary  was  a  woman  of  strong  affections,  attached  to 
the  members  of  her  own  household,  and  devotedly 
fond  of  the  Nazarene  prophet,  who  was  frequently 
entertained  here  as  a  welcome  guest.  We  behold  her 
sitting,  in  rapt  attention  and  reverent  love,  at  Jesus' 
feet.  Martha  was  cumbered  with  much  serving;  the 
care  of  the  household  fell  upon  her,  and  little  wonder 
if  she  occasionally  lost  her  equanimity  amid  the  fret 
and  worry  of  her  multitudinous  tasks.  Yet,  under 
the  troubled  surface  of  her  life  ran  also  a  clear  stream 
of  affectionate  and  practical  loyalty  to  Christ.  It  is 
a  curious  fact,  however,  that  we  know  next  to  nothing 
of  Lazarus.  Was  he  possessed  of  brilliant  gifts  or 
extraordinary  traits  of  character?  What  was  his 
handicraft  ?  We  have  no  record  of  a  single  word 
that  ever  fell  from  his  lips.  It  is  said,  however,  that 
"Jesus  loved  him."  And  when  the  end  drew  near — 
the  dark  shadow  in  the  doorway,  the  breath  fluttering 
and  the  pulse  beating  slow — a  message  was  sent  to 
Jesus  over  at  Bethabara  :  "  He  whom  thou  lovest  is 

(83) 


84  "loose  him  and  let  him  go." 

sick."  That  was  enough.  The  Master — taking  his 
own  time,  as  if  to  teach  the  lesson  of  patience  in  faith — 
answered  the  summons  ;  and  here  he  is  facing  the 
tomb. 

It  is  the  crisis  of  a  great  battle.  The  Prince  of 
Life  and  the  King  of  Terrors  are  at  close  quarters 
Naught  separates  them  but  yonder  stone  at  the  mouth 
of  the  sepulchre.  Christ  has  no  fear  of  the  issue — 
nay,  he  is  eager  to  meet  his  adversary.  "  Take  ye 
away  the  stone  !  "  The  attendants  had  already  laid 
their  hands  upon  it  when  Martha  interposed  :  "  Nay, 
Lord,  he  hath  been  dead  four  days  ;  by  this  time 
there  is  corruption."  Death  ?  corruption  ?  dust  ? 
What  are  these  to  the  Sovereign  of  Life  ?  "  Did  I 
not  tell  thee,  Martha,  that  if  thou  wouldst  believe, 
thou  shouldst  see  the  glory  of  God  ?  "  And  then 
again,  "  Roll  ye  away  the  stone  !  " 

It  was  done.  A  moment's  prayer.  Then  the  bat- 
tle was  joined.  With  a  loud  voice  Jesus  cried,  "Lazarus^ 
come  forth  !  "  See  yonder  in  the  far  recesses  of  the 
tomb  there  are  shadows  moving.  He  comes  this  way, 
swathed  in  white,  bound  about  his  face  with  a  napkin, 
moving  with  tardy,  shuffling  steps — a  blind  man 
groping  his  way  from  darkness  to  light  ;  a  dead  man 
feeling  his  way  to  newness  of  life.  "Quick;  John! 
Peter  !  James  !  Why  stand  ye  trembling  and  shiver- 
ing? Unswathe  his  bandages,  unbind  the  napkin 
about  his  face,  loose  him  and  let  him  go  !  " 

So  Lazarus  returned  among  men.  But  of  what 
he  did,  how  he  deported  himself  in  the  after  time,  we 
are  as  ignorant  as  of  his  former  life.  Did  he  ever 
speak,  in  answer  to  the  eager  questioning  of  his 
townsmen,  of  what  he  had  seen  and  heard  during 
those   four   days   among  the  shades  ?     Or  had  God 


"LOOSE    HIM    AND    LET    HIM    GO.  85 

in  some  manner  sealed  his  lips  ?  It  is  quite  certain 
that  those  mysterious  days  had  not  been  passed 
in  unconsciousness.  "Soul  sleeping"  has  no  place 
in  reason  or  in  common  sense.  "To-day  shalt  thou 
be  with  me  in  paradise"  is  the  Master's  word  to 
the  soul  on  the  further  borders  of  time.  Lazarus  had 
been  somewhere  mingling  with  the  immortals,  and 
we  may  venture  to  assume  that  the  remembrance  of 
that  brief  sojourn  in  the  spiritual  world  was  not 
without  its  influence  on  his  after  life. 

The  word  of  Jesus,  "  Come  forth,"  had  called  him 
out  of  the  land  of  shadows  into  a  renewal  of  the  com- 
mon tasks  of  life  among  men.  His  friends,  in  re- 
sponse to  the  injunction,  "  Loose  him  and  let  him  go," 
were  given  an  opportunity  of  joining  hands  with 
Jesus  in  the  induction  of  this  man  into  newness  of 
life. 

L  He  came  forth  itito  the  glorious  liberty  of  the  chil- 
dren of  God.  But  what  does  that  mean — the  glorious 
liberty  of  the  children  of  God  ? 

It  means,  to  begin  with,  the  liberty  of  truth.  He 
is  the  free  man  whom  the  truth  makes  free.  We  are 
mistaken  in  attributing  to  the  so-called  freethinker  a 
freedom  which  does  not  belong  to  those  who  pursue 
reverently  and  with  due  regard  for  the  laws  and 
limitations  of  thought,  the  quest  of  spiritual  and  eter- 
nal truth.  The  man  who  doubts  is  more  or  less  be- 
wildered, and  bewilderment  is  not  freedom,  but  bond- 
age. The  man  who  yields  to  prejudice  is  likewise  not 
his  own  master.  A  Brahman,  under  bonds  to  ob- 
serve the  sanctity  of  law,  was  shown  through  the 
microscope  a  drop  of  water  swarming  with  animal- 
culae.  He  could  drink  no  water  henceforth  without, 
as  he  supposed,  perpetrating  ten  thousand  murders  at 


86  "loose  him  and  let  him  go." 

a  draught.  "  Is  there  another  microscope  in  this 
country?'  asked  he.  On  being  assured  that  this 
was  the  only  one,  he  broke  it  in  pieces  ;  and  so,  re- 
storing himself  to  his  former  bondage  under  false- 
hood, rejoiced  to  call  himself  free.  Such  is  human 
nature.  Such  is  prejudice,  but,  O  for  a  glimpse  into 
eternity !  When  Lazarus  returned,  it  was  to  an 
untrammelled  franchise  over  all  the  thoroughfares  of 
truth. 

And  he  entered,  also,  into  the  liberty  of  duty.  His 
conviction  as  to  the  great  verities  must  have  affected 
his  life.  Duty  took  upon  itself  a  new  significance  and 
emphasis.  He  was  henceforth  free  to  do  right.  He 
was  a  citizen  of  the  great  Commonwealth  which  is 
organized  under  the  Higher  Law.  Earth  seemed 
small  to  him  and  heaven  great.  Wealth,  pleasure^ 
and  the  emoluments  of  earthly  glory,  were  as  the 
small  dust  of  the  balance  in  contrast  with  the  great 
responsibilities  which  had  revealed  themselves  to 
him.  The  tasks  of  a  holy  life  were  no  more  bond- 
age, but  joyous  service.  The  things  which  had  been 
difficult  would  now  be  easy.  I  have  seen  a  little  child 
lean  over  the  taffrail,  and  with  her  slender  fingers 
help  the  boatswain  draw  a  bucket  of  water  out  of  the 
ocean  ;  and  she  found  no  difficulty  at  all  until  the 
burden  came  to  the  surface  ;  then  all  her  strength 
could  not  budge  it.  So  all  tasks  are  easy  when  we 
are  working  "  in  our  element."  To  do  the  things  of 
the  kingdom  is  grievous  bondage  to  those  outside  of 
the  kingdom.  But  when  we  have  realized  the  truth 
and  importance  of  eternal  things,  then  we  rejoice  in 
duty  as  the  Master  did  when  he  said,  "  In  the  volume 
of  the  Book  it  is  written  of  me,  I  rejoice  to  do  thy 
will." 


**  LOOSE    HIM    AND    LET    HIM    GO."  87 

II.  It  may  also  be  safely  said  that  Lazarus  In  com- 
ing out  of  his  old  life,  through  a  brief  sojourn  in 
eternity  into  a  renewal  of  his  earthly  tasks,  entered 
upon  a  luise  apprehension  of  the  dignity  of  man. 

He  must  have  regarded  himself  with  an  increased 
respect.  If  ever  he  had  doubted  his  immortality,  he 
could  doubt  no  more.  He  knew  whence  he  came  and 
whither  he  was  bound.  He  knew  his  place  in  the 
kingdom  of  truth  and  righteousness.  The  Scribes 
and  Pharisees  viewed  him  with  suspicion  and  would 
have  put  him  to  death  for  his  innocent  part  in  this 
miracle.  But  what  cared  he  ?  The  Apostle  Paul  on 
one  occasion  was  moved  to  say,  with  respect  to  cer- 
tain criticisms  which  had  been  passed  upon  him, 
"  Let  no  man  trouble  me  ;  I  bear  about  in  my  body  the 
marks  of  the  Lord  Jesus."  A  glorious  declaration  of 
independence  !  He  was  branded  with  the  stigmata 
of  faithful  service.  Marks  of  the  scourge,  the  callous 
marks  of  fetters  on  his  wrists,  bruises  made  by  the 
shower  of  stones.  He  was  entitled  to  the  service- 
chevron.  So  Lazarus  might  say  with  an  added  em- 
phasis, "  I  have  been  through  the  valley  of  the  shadow. 
I  have  lain  in  the  dungeon  of  the  King  of  Terrors. 
I  have  worn  the  cerements  of  night.  The  pains  of 
death  are  loosed.  Trouble  me  not !  I  have  looked 
with  open  eyes  upon  my  destiny.  I  know  my  man- 
hood; and  mark  me,  if  henceforth  I  quit  myself  not 
like  a  man." 

And  by  the  same  token  he  was  prepared  to  ac- 
knowledge the  equal  dignity  of  all  his  fellow-men. 
The  adventitious  circumstances  by  which  men  are 
placed  on  various  levels  were  as  nothing  to  him. 
Gold  was  sordid  dust.  Crowns  were  toys  for  chil- 
dren to  play  with.     Manhood  was  everything.      Here 


88  "loose  him  and  let  him  go." 

is  the  glory  of  the  gospel.  "  The  secret  of  Messiah 
is  the  secret  of  man." 

The  great  manifesto  of  human  equality  was  that 
which  Paul  uttered  by  divine  inspiration  on  Mars 
Hill:  "God  hath  made  of  one  blood  all  nations  of 
men  for  to  dwell  upon  the  face  of  the  earth."  The 
best  transcript  ever  made  of  that  statement  is  in 
the  preamble  of  our  American  Magna  Charta  :  "All 
men  are  created  free  and  equal  and  with  certain 
inalienable  rights."  This,  however,  will  not  bear 
analysis.  In  point  of  fact  all  men  are  not  created 
free  ;  multitudes  are  born  into  a  condition  of  natural 
servitude  or  under  horrible  bonds  of  inherited  vice 
and  disease  and  shame.  Nor  are  all  men  created 
equal  ;  multitudes  are  born  inferior  to  their  fellows 
in  natural  and  inherited  gifts;  born  dwarfs,  idiots, 
hopeless  paupers.  So  that  if  the  proposition  is  to 
be  regarded  as  true,  it  must  be  only  as  stated  in  its 
original  form:  all  are  of  "one  blood,"  and  are 
therefore  entitled  to  equal  rights  as  children  of 
God. 

III.  In  his  return  from  the  grave  Lazarus,  more- 
over, entered  into  the  gospel  of  reconciliation  j  he  came 
forth  to  the  service  of  men. 

In  view  of  his  brief  experience  in  the  unseen  world 
he  must  have  understood  thenceforth  that  salvation 
for  himself  was  not  a  mere  process  of  personal  deliver- 
ance from  death.  In  recognition  of  the  possibilities 
of  human  nature  it  devolved  upon  him  to  bring  others 
to  a  knowledge  of  truth.  He  saw  men  with  his 
Master's  eyes.  He  saw  them  as  sheep  without  a  shep- 
herd. He  could  not  leave  them  to  their  fate  without 
an  utmost  endeavor  to  admonish  and  persuade  them 
respecting  the  endless  life. 


"loose  him  and  let  him  go."  89 

You  may  never  have  observed  the  incompleteness 
of  the  first  part  of  the  "  Pilgrim's  Progress,"  In  that 
great  allegory  the  man  who  flees  from  the  City  of 
Destruction  is  represented  as  going  alone,  leaving 
his  dear  ones  behind,  and  crying  as  he  turned  his 
back  on  the  former  things,  "  Life  !  Life  !  Eternal 
life  !  "  Alone  he  pursues  his  journey,  save  as  here 
and  there  he  falls  in  with  fellow-travellers  intent 
like  himself  on  a  personal  salvation,  until  he  passes 
through  the  gate  into  the  City  of  God.  Not  so 
does  the  Christian  life  appear  to  those  who  have 
caught  its  spirit  from  an  intimate  acquaintance  with 
the  unseen  or  from  the  example  of  the  Christ.  "They 
that  be  wise,  shall  shine  as  the  brightness  of  the  firm- 
ament ;  and  they  that  turn  many  to  righteousness,  as 
the  stars  forever  and  ever."  And  John  Bunyan  was 
not  unmindful  of  this  fact,  for  the  sequel  tells  of  the 
pilgrimage  of  Christiana  and  her  children. 

The  reconciliation  of  the  gospel,  however,  is  not 
merely  a  restoration  of  right  relations  between  men 
and  God  ;  it  is  a  gospel  of  peace  on  earth  and  good- 
will among  men.  On  January  ist,  1863,  with  a  stroke 
of  his  pen,  President  Lincoln  liberated  four  millions  of 
slaves.  It  was  an  infinitely  grander  deed  that  was 
accomplished  on  Calvary  when  Jesus  cried,  "  It  is 
finished  !  "  There  was  a  rattling  of  broken  chains 
in  that  instant  over  all  the  earth  and  down  along  the 
ages.  Here  was  the  great  at-one-ment,  not  only  of 
man  with  God,  but  of  man  with  his  fellow-men,  in 
the  consummation  of  which  all  wrongs  shall  ultimately 
be  righted.  Swords  shall  be  beaten  into  plough- 
shares and  spears  into  pruning  hooks,  and  peace  shall 
reign  from  the  river  unto  the  ends  of  the  earth. 

As  you  walk  about  the  streets  of  Paris  you  may 


90  LOOSE    HIM    AND    LET    HIM    GO. 

see  upon  the  walls  of  churches,  palaces,  legislative 
halls,  everywhere,  these  cabalistic  words  :  ''^Liberty, 
Equality,  Fraternity  !''  What  memories  gather  about 
them.  They  recall  the  Reign  of  Terror,  the  Medicis, 
the  Girondists,  the  Bastile,  the  guillotine,  mobs,  mur- 
ders and  conflagrations,  the  turnings  and  overturn- 
ings  of  long  despair  and  a  last  futile  struggle.  There 
is  nothing,  or  next  to  nothing,  to  show  for  it.  Yet 
those  words  represent  the  deepest,  highest,  divinest 
longings  of  man  in  his  relations  with  his  fellow-men. 

It  will  be  observed  that  the  new  world  of  Lazarus 
to  which  he  returned  from  those  mysterious  days  of 
absence,  was  represented  by  these  truths  :  Liberty, 
Equality,  Fraternity  ;  that  is  to  say,  the  glorious 
liberty  of  the  children  of  God,  a  wise  apprehension 
of  the  true  dignity  of  man,  and  the  gospel  of  rec- 
onciliation. The  world  in  which  we  are  living,  will 
in  the  Golden  Age  be  dominated  by  these  truths. 
And  the  years  of  history  are  hastening  on  to  this  con- 
summation. 

What  the  violence  of  the  dreadful  period  of  the 
French  Revolution  and  of  all  wars  and  convulsions 
have  not  been  able  to  accomplish,  is  being  brought 
about  by  the  calm  operation  of  the  gospel  of  peace. 
If  it  were  proposed  to  bring  down  Gibraltar  to  the 
level  of  the  sea  by  the  use  of  gunpowder,  it  would  be 
regarded  as  the  fancy  of  an  unsettled  brain  ;  but  the 
atmosphere  and  sunlight  are  doing  that  very  thing. 
Slowly,  silently  they  are  crumbling  the  mighty  rock 
and  sifting  it  into  the  sea.  So  is  the  gospel  doing  its 
work.  Wars,  tumults,  revolutions,  play  their  part  in 
the  age-long  problem  ;  but  it  is  the  power  of  the  sun- 
light that  gathers  about  the  cross  and  of  the  atmos- 
phere that  emanates  from  that  stupendous  manifes- 


LOOSE    HIM    AND    LET    HIM    GO.  9I 

tation  of  infinite  love,  that  will  ultimately  bring  about 
the  restitution  of  all  things. 

Let  us  rejoice  meanwhile  that  we  are  chosen  to 
co-operate  in  this  work.  "  Roll  ye  away  the  stone," 
said  Jesus  to  his  disciples  ;  not  because  he  could  not 
have  himself  attended  to  that  small  task,  but  he  would 
enlist  their  service.  "  Loose  him  and  let  him  go,"  he 
said;  he  could  himself  have  unwound  the  bandages, 
but  that  is  not  his  way  of  doing  things.  He  is  saving 
the  world  through  us.  There  are  multitudes  of  souls 
awakening  to  the  glory  of  the  better  life — moving, 
like  Lazarus,  with  slow,  uncertain,  tottering  steps 
from  darkness  to  light.  His  word  to  every  one  of  his 
followers  is,  "  Lend  a  hand.  Loose  them  and  let 
them  go."  Why  stand  we  idle  at  the  grave's  mouth  ? 
We  cannot  regenerate,  we  cannot  quicken  from  the 
dead  ;  but  we  can  suffer  the  Master  to  use  us.  The 
great  Emancipator  speaks.  Unbind  the  cerements  ! 
This  is  practical  "  Altruism."  This  is  the  work  of  all 
true  believers.  So  may  we  help  our  Master  in  accom- 
plishing the  restoration  of  the  race  to  the  glory  of 
God. 


THE  GENEALOGY  OF  JESUS. 

"  The  book  of  the  genealogy  of  Jesus  Christ." — Matt,  i,  i. 

It  is  a  significant  fact  that  the  genealogy  of  Jesus 
is  given  twice  in  the  Gospels,  to-wit ;  by  St.  Matthew 
and  St.  Luke.  We  think  it  dry  reading — this  cata- 
logue of  names  variously  spelled  and  not  easy  to  pro- 
nounce ;  but  there  is  a  sufficient  reason  for  it. 

"All  Scripture  given  by  inspiration  is  profitable." 
We  readily  concede  this  as  applied  to  certain  favorite 
portions  of  Holy  Writ,  such  as  the  twenty-third  Psalm, 
the  story  of  a  pilgrim  coming  out  of  the  wilderness 
leaning  on  his  beloved  ;  the  fifty-third  of  Isaiah,  a 
splendid  foregleam  of  the  coming  of  Messias ;  the 
fourteenth  of  John,  the  home-bringing  of  God's  chil- 
dren ;  the  thirteenth  of  first  Corinthians,  "  Now  abide 
faith,  hope  and  charity,  and  the  greatest  of  these  is 
charity  ;  "  the  fifteenth  of  first  Corinthians,  life  and 
immortality  brought  to  light.  But  the  statement  ap- 
plies with  equal  force  to  all  other  portions  of  Scrip- 
ture ;  and  notably  to  this  genealogical  table  which  is 
as  dry  as  Homer's  catalogue  of  ships. 

I.  We  may  learn  from  this  genealogical  table  that 
the  Christian  religion  centers  in  a  personality .  At  this 
point  it  is  differentiated  from  all  other  religions. 
Observe, 

(93) 


THE    GENEALOGY    OF    JESUS.  93 

(i)  It  does  not  principally  consist  in  a  creed  ;  that 
is  to  say,  a  system  of  formulated  truths.  It  must  not 
be  inferred  from  this,  however,  that  doctrines  are  un- 
important. At  this  moment  the  people  of  America 
are  discussing  with  great  interest  and  earnestness  the 
Monroe  Doctrine  ;  for  the  defense  of  which  it  has  ap- 
peared possible  that  we  may  be  plunged  into  war 
with  our  brethren  beyond  the  sea.  Let  us  pray  that 
this  may  not  be  the  outcome.  Indeed  war  is  unlikely 
for  two  reasons,  namely;  England  cannot  afford  it 
and  America  cannot  afford  it.  Let  this,  however,  be 
said,  that  the  so-called  Monroe  Doctrine — a  formu- 
lation of  the  truth  that  the  great  powers  beyond 
the  Atlantic  must  not  interfere  with  the  integrity  of 
American  States  and  governments — represents  a  prin- 
ciple which  is  of  vital  importance  to  the  welfare  and 
perpetuity  of  our  Republic.  Is  it  not  strange,  how- 
ever, that  while  all  our  people  are  practically  united 
in  recognition  of  this  political  "  Doctrine"  there  should 
be  such  a  general  disposition  to  deny  the  importance 
of  "doctrines"  in  the  far  higher  realm  of  spiritual 
things  ? 

(2)  Neither  does  our  religion  place  its  fundamen- 
tal emphasis  upon  a  moral  code.  It  offers  indeed  the 
only  perfect  ethical  system  in  the  world  ;  consisting, 
in  brief,  of  the  Decalogue  and  the  Sermon  on  the 
Mount ;  the  latter  being  Christ's  exposition  of  the 
former.  No  man  can  be  a  true  follower  of  Christ 
without  recognizing  the  importance  of  these  rules  of 
conduct  and  adjusting  his  life  and  character  to  them. 
Nevertheless  the  heart  of  Christianity  is  deeper  than 
this.  Buddhism  boasts  of  an  elaborate  system  called 
"The  Noble  Eight-fold  Path  ;"  touching  every  pos- 
sible or  conceivable  relation  of  human  life.     But  it 


54  THE    GENEALOGY    OF    JESUS. 

begins  and  ends  in  selfishness.     There  is  no  spiritual 
uplift  in  it. 

(3)  Nor  shall  we  find  the  essence  of  Christianity 
in  ritual.  The  teaching  of  our  Lord  Jesus  is  very 
distinct  upon  this  point.  He  denounced  the  hypoc- 
risy of  the  Scribes  and  Pharisees  because,  while  out- 
wardly blameless  and  most  scrupulous  as  to  the  ob- 
servance of  the  rites  and  ceremonies  of  Israel,  they 
were  quite  devoid  of  inward  spiritual  life.  He  took 
occasion  to  wipe  out  of  existence,  with  a  wave  of  his 
hand,  the  whole  ceremonial  system  of  the  Old  Econo- 
my, on  the  ground  that  it  was  fulfilled  in  the  Gospel, 
In  so  doing,  he  preserved  the  memory  of  that  system, 
with  all  that  it  contained  of  value,  in  two  simple  sac- 
raments, namely  ;  Baptism  and  the  Lord's  Supper. 
And  in  establishing  these  sacraments — the  former  to 
take  the  place  of  all  purifications,  the  latter  of  all 
sacrifices— he  was  careful  to  prescribe  the  utmost 
simplicity  in  their  observance.  We,  therefore,  recog- 
nize the  importance  of  these  rites,  but  only  in  their 
proper  place  as  incidental  to  the  great  underlying 
and  indwelling  life  of  Christianity. 

This  life  of  Christianity  is  in  a  personal  relation 
of  the  soul  with  Jesus  Christ.  He  is  Alpha  and 
Omega  ;  the  first  and  last  letters  of  the  alphabet  of 
life  and  character.  He  is  the  beginning  of  all  high 
purpose  and  splendid  hope  ;  the  end  of  all  true  am- 
bition and  holy  endeavor.  He  is  first,  last,  midst,  and 
all  in  all. 

II.  We  learn  again  from  this  genealogical  table 
that  Jesus,  as  the  living  centre  of  Christianity,  was  "  very 
man  of  very  tnan."  He  was  of  common  blood  and 
lineage  with  those  whom  he  came  to  redeem.  We 
shall  find    his  divinity  brought  out  clearly  in  other 


THE    GENEALOGY    OF    JESUS.  95 

portions  of  Scripture  as  "very  God  of  very  God  ;  " 
but  at  this  point  the  distinct  emphasis  is  put  upon  the 
fact  that  he  took  part  of  our  human  nature.  And 
this  it  would  appear  was  necessary  to  the  accomplish- 
ment of  his  work. 

God  might  have  revealed  himself  indeed  in  angelic 
form,  as  when  he  stood  before  Joshua  with  drawn 
sword  announcing  himself  as  Captain  of  the  host. 
He  might  possibly  have  manifested  his  divine  glory 
without  the  intervention  of  fleshly  form.  He  might 
have  withdrawn  thecurtains  of  heaven  and  appeared  in 
glory,  seated  upon  his  throne.  But  in  that  event  men, 
corrupted  by  sin  and  disabled  for  such  bright  visions, 
would  have  fled  affrighted  before  him,  calling  upon 
the  rocks  and  the  hills  to  cover  them.  He  might 
possibly  have  come  as  the  Gnostics  and  Docetists 
thought,  as  the  mere  inhabitant  of  a  fleshly  form  with- 
out the  assumption  of  human  nature — a  theophany 
whose  human  appearance  was  a  mere  phantom.  But 
this  is  not  the  doctrine  of  the  incarnation.  The  fact 
of  the  incarnation  is  that  God  so  assumed  a  fleshly 
body  as  that  Godhood  and  manhood  were  blended 
into  a  single  personality,  woven  in  warp  and  woof  of 
the  Theanthropic  Christ. 

It  is  not  easy  to  conceive  how  otherwise  he  could 
so  have  entered  into  fellowship  with  humanity  as  to 
accomplish  its  deliverance  from  sin.  It  is  said  of 
Warren  Hastings  that  he  lived  only  to  repair  the  lost 
fortunes  of  his  family.  He  was  the  son  of  a  village 
clergyman.  As  a  lad  he  stood  in  the  doorway  of  his 
father's  house  and  looked  out  on  the  vast  estate  as 
far  as  his  young  eyes  could  see  and  remembered  that 
these  had  belonged  to  his  fathers.  He  resolved  then 
that  he  would  yet  be  Hastings  of  Daylesford;  and 


96  THE    GENEALOGY    OF    JESUS. 

through  all  his  long  life  he  pursued  that  resolution 
with  dauntless  will  and  courage.  Macaulay  says  : 
"When  under  a  tropical  sun  he  ruled  over  fifty  mil- 
lions of  Asiatics,  his  hopes,  amid  all  the  cares  of  war, 
finance  and  legislation,  still  pointed  to  Daylesford. 
And  when  his  long  public  life,  so  singularly  checkered 
with  good  and  evil,  with  glory  and  obloquy,  had  at 
length  closed  forever,  it  was  to  Daylesford  that  he  re- 
turned todie."  So  the  only  begotten  Son  of  God  entered 
into  fellowship  with  us  that  he  might  retrieve  the  fort- 
unes of  the  family  name.  He  purposed  to  buy  back  the 
heritage  which  was  ours  by  birth  but  had  been  squan- 
dered through  sin.  He  took  our  name,  he  assumed 
our  blood,  in  order  that  he  might  become  our  Goel, 
our  Daysman.  He  became  flesh  of  our  flesh,  bone  of 
our  bone  ;  taking  not  on  him  the  nature  of  angels, 
but  of  men.  He  paid  the  ransomed  price  on  Calvary 
and  restored  the  glory  of  man. 

HI.  It  is  made  to  appear  from  this  genealogical 
list  that  Jesus  was  of  noble  ancestry.  It  need  scarcely 
be  said  that  this  was  not  for  the  mere  purpose  of 
blazoning  his  name.  There  is  no  more  frivolous 
business  in  this  world  than  tuft-hunting. 

"  Honor  and  shame  from  no  condition  rise, 
Act  well  your  part,  there  all  the  honor  lies." 

There  was,  however,  a  special  reason  for  establish- 
ing the  legitimacy  of  Jesus.  An  inheritance  was  in- 
volved and  the  succession  to  a  throne.  If  Jesus  is  to 
be  recognized  as  the  Messiah,  three  points  must  be 
distinctly  shown.  First;  He  must  be  in  the  direct 
line  of  David.  The  promise  given  to  David  was  tiiat 
the  sovereignty  should  abide  in  his  family  until  the 
coming  of  Emmanuel,  in  whom  the  ultimate  hope  of 


THE    GENEALOGY    OF    JESUS.  97 

Israel  should  be  fulfilled.  In  this  genealogy  it  is 
made  to  appear  that  Jesus  was  the  son  of  David. 
Seconal  It  must  be  shown  that  he  was  descended  in 
an  unbroken  line  from  Abraham.  For  the  covenant 
with  Abraham  was  this,  "In  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  At  this  point  also 
the  messianic  claim  of  Jesus  is  unimpeached  and  un- 
impeachable ;  he  is  the  son  of  Abraham.  Tljird  ;  As 
he  is  to  be  an  universal  Saviour  and  King  of  the 
whole  human  race,  his  lineage  must  be  traced  to 
Adam.  This  also  is  made  clear.  He  vindicates  his 
title  as  Son  of  Man. 

IV.  There  are  some  names  in  this  lineage  which  are 
obvioicsly  no  better  than  they  ought  to  be.  Here  is  Ruth,  a 
Moabitess  ;  outside  of  the  Commonwealth  of  Israel 
and  belonging  to  a  tribe  forbidden  to  enter  God's 
house  unto  the  tenth  generation.  Here  is  Rahab,  the 
harlot,  and  of  the  abominable  seed  of  the  Canaan- 
ites.  Here  is  Bath-sheba,  the  wife  of  Uriah,  co-par- 
cener with  David  in  his  dreadful  sin.  Here  is  Ahaz, 
a  gross  idolater  who  required  his  own  children  to  pass 
through  the  fires.  Here  is  Manasseh,  who  was  trans- 
ported to  Babylon  to  wear  out,  in  a  shameful  bond- 
age, the  penalty  of  his  misdeeds.  Here  is  Amon, 
one  of  the  very  basest  of  kings,  who  was  murdered 
by  his  servants.  Strange  links  these  in  the  genea- 
logical chain  of  the  Messiah.  Why  are  these  incor- 
porated here  ? 

(i)  Perhaps  to  teach  that  he  who  would  establish 
his  birthright  must  take  the  units  of  succession  as 
they  come.  Those  who  are  beggars  of  the  past  can- 
not be  choosers  of  their  blood.  We  would  probably 
be  slow  to  utter  Burns'  words  : 


98  THE    GENEALOGY    OF    JESUS. 

"  My  ancient  but  ignoble  blood 

Has  crept  through  scoundrels  ever  since  the  flood." 

Nevertheless  it  is  greatly  to  be  doubted  if  there  is 
a  living  man  who  can  trace  his  lineage  backward 
without  discovering  any  taint  of  dishonor.  And  even 
at  this  point  Jesus,  as  the  Son  of  Man,  became  our 
fellow.  The  mixed  blood  of  good,  bad  and  indifferent 
people  flows  through  his  veins. 

(2)  It  means  moreover  that  wicked  people  have  a 
place  in  the  divine  economy.  They  cannot  block  the 
divine  purpose  but  are  used  and  overruled  so  as  to 
accomplish  God's  glory.  Some  of  our  young  En- 
deavorers  have  recently  united  in  prayer  for  one  of  our 
notorious  infidels.  The  wisdom  of  so  doing  is  called 
in  question.  No  promise  is  given  that  prayer  shall 
be  answered  for  the  gratification  of  a  whim.  One 
soul  is  of  no  more  value  than  another  soul.  Never- 
theless all  prayer  is  answered  as  God  deems  wisest 
and  best.  He  forced  Sennacherib  to  serve  his  own 
great  purpose  and  said,  "  I  will  put  my  hook  in  his 
nose  and  my  bridle  in  his  lips  and  will  lead  him  back 
by  the  way  that  he  came."  No  doubt  some  of  those 
who  are  named  in  this  genealogical  table  of  Jesus  would 
have  been  glad,  if  the  matter  had  been  submitted  to 
them,  to  prevent  the  coming  of  the  Christ.  But  they 
were  not  consulted.  God  simply  used  them.  They 
had  a  place  in  his  general  plan.  "  He  maketh  the 
wrath  of  men  to  praise  him." 

(3)  The  occurrence  of  these  names  gives  us  also 
to  understand  that  no  man  is  a  mere  creature  of  hered- 
ity or  circumstance.  The  blood  of  evil  ancestry 
flowed  in  the  veins  of  the  Nazarene,  but  he  was  supe- 
rior to  it.  Heredity  is  indeed  a  momentous  fact,  but 
it  is  not  entitled  to  a  small  fraction  of  the  importance 


THE    GENEALOGY    OF    JESUS.  99 

which  is  assigned  to  it  in  moral  and  material  thera- 
peutics. A  man  is  arrested  for  theft  and  brought  be- 
fore our  civil  courts  ;  his  attorney  searches  among 
his  ancestors  and  discovers  that  some  of  them  were 
guilty  of  theft,  and  immediately  enters  this  fact  as  an 
extenuating  plea  ;  and  his  client  is  cleared  as  a  klep- 
tomaniac. He  is  not  a  kleptomaniac  ;  he  is  a  thief. 
A  man  acquires  the  drinking  habit  and  disgraces 
himself;  a  search  is  made  along  his  pedigree,  and  it 
is  discovered  that  he  has  inherited  his  taste  for  liquor; 
so  he  is  pronounced  a  dipsomaniac.  All  rubbish!  He 
is  not  a  dipsomaniac,  but  a  plain  drunkard.  The  fact 
is  that  if  the  taint  of  ancestral  blood  could  be  justly 
entered  as  an  extenuation  for  ill-doing,  we  should  all 
be  exculpated.  But,  blessed  be  God,  we  have  in  the 
grace  of  Jesus  Christ  power  over  both  heredity  and 
environment,  and  the  test  of  true  manhood  is  to 
prove  one's  self  superior  to  them.  Every  man  is, 
under  God,  the  architect  of  his  own  fortune.  Every 
man,  be  he  saint  or  sinner,  is  a  self-made  man. 

V.  The  length  of  this  genealogical  table  marks  the  ful- 
ness of  time.  There  is  not  a  name  too  few  or  too  many, 
It  was  said  by  Napoleon  that  the  Austrians  were  de- 
feated at  the  battle  of  Rivoli  "because  they  were  not 
on  the  minute."  God  is  never  too  early,  never  too 
late.  He  never  hurries,  yet  is  he  not  slack  concern- 
ing his  promise. 

The  time  represented  by  this  succession  of  names 
was  some  thousands  of  years.  Meanwhile  the  world 
was  waiting  for  Christ.  The  hearts  of  the  faithful 
were  agonizing  for  his  advent.  Souls  were  perishing 
in  multitudes,  groping  after  truth  and  passing  out 
into  the  endless  night.  How  long,  O  Lord  ?  how 
long?     But  there   were  reasons  for  this  long  delay. 


lOO  THE    GENEALOGY    OF    JESUS, 

A  three-fold  preparation  was  necessary  for  the  com- 
ing of  the  Christ.  The  Jews,  as  the  chosen  people, |/ 
were  entrusted  with  the  work  of  leavening  the  nations 
with  monotheism  ;  and  they  were  doing  it.  The 
Greeks  must  perfect  themselves  in  the  philosophic^ 
method  and  must  formulate  a  language  for  the  ex- 
pression of  spiritual  truths;  and  they  were  doing  it. 
The  Romans  must  conquer  the  earth  and  cast  up  anv^ 
highway  for  the  coming  of  the  King  ;  and  they  were 
doing  it.  The  roads  which  were  built  to  the  remotest 
corners  of  the  earth  were  supposed  to  be  for  the  con- 
venience of  Caesar  and  his  armies,  but  in  God's  pur- 
pose they  were  for  the  coming  of  Messiah  and  the 
speeding  of  his  messengers  with  the  tidings  of  life. 
As  soon  as  this  three-fold  preparation  had  been  ac- 
complished, the  signal  was  given  and  the  angels  sang 
their  advent  song :  "  Glory  to  God  in  the  highest, 
peace  on  earth,  good  will  toward  men." 

All  history — from  chaos  to  the  Christian  Era — 
Eden,  the  Deluge,  the  Confusion  of  Tongues,  the 
Egyptian  bondage,  the  Deliverance,  the  Conquest  of 
the  promised  Land  ;  rural  life,  pastoral  life,  city  life, 
royalty,  yeomanry,  handicraft,  braincraft,  statecraft ; 
Egypt,  Assyria,  Babylon,  Medo-Persia,  Rome  ;  leg- 
end, tradition,  chronicle — all  history  passes  before  us, 
in  this  genealogical  table,  on  its  way  toward  Bethle- 
them  where  it  finds  in  the  Christ-child  the  consumma- 
tion of  all. 

The  most  extensive  river  course  on  earth  is  the 
Amazon,  which  rises  among  the  Andes  and,  flowing 
along  a  channel  of  about  four  thousand  miles,  empties 
itself  just  under  the  Equator  into  the  sea.  Its  current 
is  perceptible  two  hundred  miles  out  in  the  ocean  and 
the  tides  are  felt  through  an  upward  course  of  four 


THE    GENEALOGY    OK    JESUS.  lOl 

thousand  miles.  It  waters  a  valley  of  not  less  than 
two  million  five  hundred  thousand  square  miles.  In 
all  that  area  there  is  not  a  river,  not  a  brook,  not  a 
fountain  gushing  from  the  hills  which  does  not  pour 
itself  into  the  Amazon  and  flow  onward  into  the  sea. 
In  like  manner  all  the  history  of  the  early  ages,  its 
war  and  peace,  its  vicissitudes  of  men  and  nations, 
lead  up  to  the  coming  of  the  Christ. 

V I .  The  name  of  Jesus  ma  rks  the  end  of  the  fa  mily  line. 
He  suffered  the  greatest  sorrow  that  could  befall  a  son 
of  Israel  in  that  he  lived  and  died  a  childless  man.  So 
it  was  prophesied;  "He  shall  be  taken  from  prison  and 
from  judgment:  and  who  shall  declare  his  generation  ? 
For  he  shall  be  cut  off  out  of  the  land  of  the  living." 
Had  he  then  no  posterity  ?     No  sons  nor  daughters  ? 

Read  on  in  the  prophecy:  "It  pleased  the  Lord  to 
bruise  him;  he  hath  put  him  to  grief:  when  thou  shalt 
make  his  soul  an  offering  for  sin,  he  shall  see  his  seed^ 
he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hand.  He  shall  see  of  the  travail  of 
his  soul,  and  shall  be  satisfied."  Children?  O  yes;  an 
innumerable  multitude.  The  old  lineage  was  indeed 
cut  off;  but  Anno  Domini  vs\2s\is  the  divisional  point  in 
the  history  of  the  race.  A  new  family  line  begins. 
Jesus  is  the  refounder  of  humanity,  the  second  Adam, 
the  first  born  among  many  brethren. 

Read  again  in  this  prophecy:  "  For  ye  shall  go  out 
with  joy  and  be  led  forth  with  peace.  The  mountains 
and  the  hills  shall  break  forth  before  you  into  singing, 
and  all  the  trees  of  the  field  shall  clap  their  hands.  In- 
stead of  the  thorn  shall  come  up  the  fir  tree,  and  instead 
of  the  brier  shall  come  up  the  myrtle  tree;  and  it  shall 
be  to  the  Lord  for  a  name,  for  an  everlasting  sign  that 
shallnotbe  cut  off.''     Aye,  an  undyingname;  an  endless 


102  THE    GENEALOGY    OF    JESUS. 

posterity  !  Souls  like  the  fluttering  leaves  of  Vallom- 
brosa.  Trees  clapping  their  hands;  mountains  sing- 
ing; the  gladness  of  a  regenerated  race.  And  up  in 
heaven  a  voice  like  the  sound  of  many  waters.  Souls 
redeemed  ;  ten  thousand  times  ten  thousand  and 
thousands  of  thousands. 

"  One  family  we  dwell  in  him, 
One  church  above,  beneath, 
Though  now  divided  by  the  stream, 
The  narrow  stream  of  death." 

It  is  our  privilege — and  higher  privilege  there  can- 
not be — to  belong  to  the  new  family  line  which  was 
thus  begun  in  Jesus  the  Christ.  It  is  recorded  that 
on  one  occasion,  when  he  was  preaching  and  a  great 
multitude  were  gathered  about  him,  a  message  was 
brought,  "Thy  mother  and  thy  brethren  (that  is, 
kinsmen,  probably  his  cousins)  stand  without  desiring 
to  speak  with  thee."  It  was  at  a  critical  time  in  his 
ministry;  these  kinsmen  loved  him;  they  perceived 
that  he  was  involving  himself  in  danger  and  were 
deeply  perplexed  and  anxious  for  him.  They  would 
save  him  from  impending  evil  and  bring  him  back,  if 
possible,  to  the  quiet  of  his  Nazareth  home.  But  it 
was  too  late.  The  die  was  cast;  the  Rubicon  had 
been  crossed.  The  shadow  of  Calvary  was  over  him. 
They  had  never  quite  understood  his  mission;  how 
he  must  be  about  his  Father's  business.  He  could 
not,  therefore,  hearken  to  them  at  this  juncture.  His 
words  were:  "Who  is  my  mother  and  who  are  my 
brethren  ?  Whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  the  same  is  my  mother,  my  brother, 
my  sister." 


THE    GENEALOGY    OF    JESUS.  IO3 

"What  does  this  mean?  Blood  is  indeed  thicker 
than  water;  but  there  is  no  earthly  bond  of  consan- 
guinity so  strong  or  precious  as  that  which  binds 
together  those  who  believe  in  the  Christ  and  follow 
him.  This  mystic  bond  is  set  forth  in  the  parable 
of  the  vine  and  the  branches  ;  we  dwell  in  Christ 
and  Christ  dwelleth  in  us.  He  is  not  ashamed  to  call 
us  brethren.  We  are  members  of  his  body,  of  his 
flesh  and  of  his  bone.  In  him  we  are  received  by 
adoption  into  that  great  household  which  finds  its 
shibboleth  of  unity  in  those  sweet  words,  "Abba 
Father."  "  Now  are  we  the  Sons  of  God  and  it  doth 
not  yet  appear  what  we  shall  be."  How  all  personal 
kinship  dwindles  in  view  of  this  glorious  truth.  Far 
better  to  be  of  this  lineage  than  of  the  line  royal. 
Far  better  to  inherit  its  wealth  than  that  of  all  earth's 
multi-millionaires.  Sons  of  God  !  "  And  if  sons, 
then  heirs,  heirs  of  God  and  joint  heirs  with  Jesus 
Christ  to  an  inheritance  incorruptible,  undefiled,  and 
that  fadeth  not  away." 


ARMAGEDDON. 

"  And  he  gathered  them  together  in  a  place  called  in  the  Hebrew  tongue  Ar- 
mageddon."—  Rev.  xvi,  i6. 

It  would  be  foreign  to  our  purpose  to  enter  into 
the  controversy  as  to  the  precise  location  of  Arma- 
geddon. Place  is  neither  here  nor  there.  The  im- 
portant point  is,  that  there  is  to  be  ultimately  some- 
where a  great  decisive  conflict  between  the  powers 
of  good  and  evil  ;  the  outcome  of  which  will  be  the 
complete  overthrow  of  the  Prince  of  Darkness  and 
the  undisputed  reign  of  our  Lord  and  Saviour  Jesus 
Christ. 

There  is  a  considerable  number  of  eminently  good 
people  who  believe  that  the  world  is  going  from  bad 
to  worse,  that  the  Church  is  being  more  and  more 
honeycombed  with  worldliness  and  that  the  present 
order  of  things  will  end  in  a  shipwreck  out  of  which 
a  few  superexcellent  saints  will  escape  like  the  crew 
at  Melita  "on  boards  and  broken  pieces  of  the  ship." 
But  the  great  majority  of  Christians  do  not  share  in 
this  melancholy  outlook.  They  are  not  unmindful  of 
the  fact  that  the  Evil  One  clings  with  a  tenacious 
grip  to  his  dominion  ;  but  they  clearly  see  that  there 
has  been  a  sure,  constant,  uninterrupted  progress  in 
truth  and   righteousness  from   the  beginning  of  the 

(104) 


ARMAGEDDON.  105 

Christian  era,  and  they  have  faith  to  believe  that  the 
Sun  of  Righteousness  will  shine  upon  this  sin- 
stricken  world  brighter  and  brighter  until  the  per- 
fect day. 

For  right  is  right,  since  God  is  God  ; 

And  right  the  day  must  win  ; 
To  doubt  would  be  disloyalty, 
To  falter  would  be  sin. 

But  why,  it  is  asked,  has  not  God  arrested  the 
power  of  evil?  Why  did  he  not  long  ago  put  an  end 
to  the  dominion  of  the  Prince  of  Darkness  ?  For  the 
same  reason  that  a  surgeon  allows  a  felon  to  come  to 
a  head  before  he  lances  it.  God  does  nothing  except 
in  the  fulness  of  time. 

A  cursory  glance  at  current  events  will  make  it 
appear  that  the  malignant  forces  at  work  on  earth 
are  growing  more  and  more  desperate,  and  are  dis- 
playing themselves  in  most  hateful  and  abominable 
forms.  It  is  this  very  fact  which  will  precipitate 
the  ultimate  conflict  and  put  a  final  end  to  the 
power  of  the  Evil  One.  The  Prophet  Daniel  says 
that  the  end  of  the  present  aeon  is  to  be  marked 
as  "a  time  of  trouble."  Christ  says,  "Ye  shall 
hear  of  wars  and  rumors  of  wars  ;  nation  shall  rise 
against  nation,  and  kingdom  against  kingdom  ;  and 
there  shall  be  earthquakes  and  famines  and  troubles; 
these  are  the  beginnings  of  sorrows."  And  again, 
"  There  shall  be  great  tribulati,on,  such  as  was  not 
from  the  beginning  of  the  world  nor  ever  shall  be." 

The  captains  of  the  contending  armies  in  the 
great  conflict  are  the  beast — a  most  characteristic  term 
— and  the  Lamb,  that  is  to  say,  "  the  Lamb  of  God 
slain  from  the  foundation  of  the  world  "  who  is  else- 
where  called,    Faithful   and    True,    making   war   in 


\o6  ARMAGEDDO^f. 

righteousness,  clothed  with  a  vesture  dipped  in  blood. 
The  former  is  followed  by  a  great  multitude,  bearing 
on  their  foreheads  "  the  mark  of  the  beast  "  ;  the  lat- 
ter by  a  greater  multitude  of  such  as  bear  the  name 
of  Jesus  and  have  the  love  of  truth  and  righteous- 
ness enshrined  in  their  hearts.  The  contending 
armies  meet  with  a  shock  that  staggers  the  heavens 
and  the  earth.  When  the  smoke  of  the  conflict  clears 
away,  the  armies  of  Christ  are  in  possession  of  the 
field;  a  cry  is  heard,  "  Babylon  the  great  is  fallen,  is 
fallen  !"  and  amid  a  sound  of  rattling  of  chains,  the 
beast  and  his  followers  are  hurled  into  the  pit  and 
"the  smoke  of  their  torment  ascendeth  up." 

To  this  event  all  history  has  been  tending  through 
the  centuries,  and  the  Prince  of  Darkness  is  hastening 
it  by  his  desperate  designs.  He  is  fulfilling  the 
prophecy  that  evil  men  and  seducers  shall  wax  worse 
and  worse,  and  that  wickedness  shall  abound  more 
and  more  until  the  last  time.  As  truth  and  right- 
eousness increase  in  potency  so  much  the  more  does 
the  beast  oppose  them  ;  he  is  ever  doing  his  worst 
and  utmost  to  interrupt  the  calm  progress  of  Christ. 
When  the  tension  has  reached  its  last  degree,  then 
will  come  Armageddon.  The  ultimate  demonstration 
of  evil  on  earth  will  be  like  that  of  the  unclean  spirit, 
of  which  it  is  written,  "  He  tare  the  man  before  he 
came  out  of  him." 

In  pursuance  of  this  thought  it  will  be  profitable 
to  mark  the  manifestations  of  evil  in  these  last  days  ; 
and  then  on  the  other  hand  to  observe  some  of  the 
sure  tokens  of  the  triumph  of  Christ, 

I.  Let  us  note  at  the  outset  f/ie  aggravated  forms  of 
Avarice  which  prevail  in  these  days.  This  is  the  Drama 
of  the  Street.     You  may  stand  upon  the  corner  any- 


ARMAGEDDON.  IO7 

where  and  perceive  it  in  the  restless  eye,  the  wrinkled 
brow,  the  eager  step  of  those  who  pass  by.  Aurt 
sacra  fames !  It  is  not  to  be  observed  merely  in  the 
increased  power  of  grasping  monopolies  ;  it  is  not  the 
sin  of  the  rich  alone;  but  the  humbler  people,  handi- 
craftsmen, the  very  beggars  with  their  hands  stretched 
out,  are  addicted  to  it.  The  horse  leech's  daughters 
are  everywhere  crying,  "  Give  !  Give  !  "  At  this  mo- 
ment seven  thousand  Jews  in  this  city  are  suffering 
from  a  "  lockout."  Jews  from  Bohemia,  Servia,  Rou- 
mania,  Russia — thin,  haggard,  hungry,  patient  toil- 
ers, who  beg  for  the  privilege  of  working  ten  hours  a 
day,  with  their  needles,  for  one  dollar  or  less.  All 
that  they  want,  is  enough  to  keep  body  and  soul  to- 
gether. And  why  not?  Because  there  are  middle- 
men— "sweaters" — of  their  own  kith  and  kin  who, 
unmindful  of  their  ancestral  laws  as  to  oppression, 
are  grinding  the  life  out  of  these  poor  men.  Here  is 
but  a  symptom  of  an  awful  malady  which  affects  the 
race.  The  scramble  for  wealth  is  universal,  with  all 
its  attending  selfishness  and  brutality.  There  never 
has  been  a  time  in  history  when  it  was  more  malig- 
nant or  more  manifest  than  just  now. 

2.  Observe  also  the  defiant  front  of  Intemperance 
in  our  time.  It  is  organized  anarchy  ;  an  open  and 
flagrant  defiance  of  all  law,  human  and  divine.  It 
is  the  enemy  of  our  home-life,  our  social  life,  our 
political  life.  It  devours  the  wealth  of  our  republic 
at  the  rate  of  one  billion  two  hundred  million  dollars 
per  annum.  It  consumes  the  wages  of  a  vast  multi- 
tude of  our  workingmen,  depriving  their  families  of 
the  common  means  of  livelihood  and  exposing  them 
to  unspeakable  shame  and  distress.  An  employer 
in   this  vicinity,  in  order  to  test  the  question  as  to 


lo8  ARMAGEDDON. 

what  proportion  of  his  workmen's  wages  was  squan- 
dered in  drink,  recently  paid  his  hands  on  Saturday 
night  in  marked  bills.  The  total  amount  which  they 
received  was  seven  thousand  dollars,  of  which  four 
thousand  one  hundred  dollars  was  passed  into  the 
hands  of  rum-sellers  by  those  who  received  it. ,  Who 
shall  portray  the  want  and  sorrow  involved  in  that 
fact !  Just  now  it  is  stated  that  the  liquor  men  of 
the  State  of  New  York  have  contributed  a  large  sum 
of  money  wherewith  to  influence  the  legislation  of  the 
Assembly  which  is  about  to  convene.  They  can  afford 
to  do  it,  for  this  Legislature  is  arranging  to  amend  our 
Excise  Laws.  These  are  mere  intimations  of  the  des- 
perate power  of  this  organized  evil.  It  was  never  so 
brazen,  never  so  defiant,  since  the  beginning  of  time. 
3.  As  to  Sensziality .  We  recall  with  horror  how  the 
Virgin  Mary  was  torn  from  her  shrine  above  the  high 
altar  in  Notre  Dame  in  the  Reign  of  Terror,  to  give 
place  to  a  courtesan  to  whom  were  paid  divine  honors. 
But  was  that  worse  than  the  movement  in  behalf  of 
uncleanness  which  we  observe  in  our  social  life  to-day? 
Look  into  the  books  upon  your  table  written  by 
Hardy,  Du  Maurier  and  the  like.  Run  down  the 
amusement  column  of  the  newspapers  and  see  how 
lust,  passion,  carnality,  are  holding  revel  in  these 
days.  The  bestial  man  and  neurotic  woman  go  reel- 
ing and  smirking  hand  in  hand  along  our  streets. 
The  mark  of  the  beast  is  on  their  foreheads.  Pop- 
psea  of  the  Roman  court,  Aspasia  of  Athens,  Pom- 
padour of  the  time  of  Louis  XV.  are  outdone.  And, 
alas  !  many  of  .the  mothers  and  daughters  among  us 
are  wittingly  or  unwittingly  surrendering  themselves 
unblushingly  to  the  shame  of  the  carnival.  "Public 
sentiment  "  favors  it. 


ARMAGEDDON.  IO9 

4.  Another  of  the  current  forms  of  malignant  evil 
is  Bibliophobia,  or  hatred  of  the  Scriptures  as  the  Word 
of  God.  This  is  the  fashionable  form  of  infidelity. 
God  is  no  longer  denied;  atheism  is  out  of  fashion. 
Christ  is  no  longer  rejected;  no,  fulsome  adulation  of 
Christ  is  the  order  of  the  day.  The  Church  is  no 
longer  assailed;  the  Church  is  a  great  institution,  a 
splendid  organism  for  humanitarian  effort.  But  the 
Scriptures,  which  are  the  very  citadel  of  the  Christian 
religion,  are  assailed  with  unparalleled  fury;  and  the 
worst  of  this  movement  is  that  its  force  comes  from 
within  the  Church  of  God.  The  enemies  of  the  Bible 
are  not  avowed  atheists  and  unbelievers;  they  are 
Biblical  exegetes,  whose  assaults  upon  inspiration  are 
met  with  plaudits  from  many  who  profess  to  be  the 
followers  of  Christ. 

It  is  said  that  Agamemnon,  king  of  Greece, 
besieged  Troy  for  ten  weary  years  without  avail; 
then  making  a  wooden  horse,  he  filled  its  capa- 
cious belly  with  armed  men,  and  introduced  it  into 
the  beleagured  city;  the  bolts  were  drawn  and  Troy 
fell.  It  is  by  a  similar  strategem  that  the  enemy  assails 
the  stronghold  of  Christianity  to-day.  Wheel  in  the 
Trojan  horse — into  the  pulpit,  into  the  theological 
chair,  into  the  Sabbath  school,  into  the  Christian 
home.  In  this  manner  the  Adversary  hopes  to  de- 
stroy the  power  of  the  Word  of  God. 

5.  Sabbath  Desecration.  Here  again  the  assault  upon 
the  power  of  the  Christian  religion  is  in  most  specious 
and  malignant  form;  and  it  comes  not  from  without, 
but  from  within  the  Church.  We  view  with  conster- 
nation the  covert  assault  made  upon  the  American 
Sabbath  in  our  legislatures  by  propositions  to  legal- 
ize various  forms  of  labor  and  amusement,  as  well  as 


no  ARMAGEDDON. 

the  rum  traffic,  on  that  day.  But  the  real  danger  lies  in 
the  sentiment  of  Christian  people.  There  is  an  outcry 
against  the  Puritan  Sabbath.  There  is  a  disposition 
to  hold  that  the  requirements  of  the  Fourth  Com- 
mandment are  met  by  a  cessation  of  toil.  "Why 
should  we  not  have  the  Continental  Sabbath,  in  which 
men  and  women  lend  themselves  to  the  pleasures  of 
the  drama  and  musical  entertainment  ?  "  It  should  be 
remembered,  however,  that  the  divine  law  calls  not 
merely  for  rest  from  labor,  but  also  from  doing  our 
own  pleasure  on  the  Lord's  day.  Are  we  to  conclude 
that  we  have  wrought  a  real  deliverance  of  our  labor- 
ing classes  from  the  bondage  of  their  secular  life, 
when  we  have  liberated  them  from  the  workshop,  only 
to  let  them  loose  into  the  dissipations  of  the  wine- 
shop and  the  beer  garden,  there  to  squander  their 
earnings  which  should  be  given  to  the  replenishing  of 
the  oil  in  the  cruise  and  the  meal  in  the  barrel  ?  Nay, 
it  were  far  better  if  men  were  required  to  toil  seven 
days  in  every  week  and  three  hundred  and  sixty-five 
days  in  every  year.  Far  better  never  to  rest,  rather 
than  to  rest  in  pleasures  and  dissipations  which  de- 
stroy the  real  sanctions  and  all  the  just  benefits  of 
the  Sabbath.  The  Fourth  Commandment  begins 
with  the  word,  "Remember";  this  suggests  the 
danger  of  forgetting.  In  this  new  phase  of  Christian 
sentiment,  with  respect  to  the  Sabbath,  we  observe 
again  the  craft  and  the  desperation  of  the  Power  of 
Evil. 

6.  As  to  Fersecutio?i.  We  thought  that  the  days  of 
persecution  had  gone  by;  but  we  have  lived  to  see  in 
this  Nineteenth  Century  of  boasted  Christian  civili- 
zation, such  an  outburst  of  malignant  hatred  against 
Christianity  as  the  world  never  witnessed.     It  is  esti- 


ARMAGEDDON.  Ill 

mated  that  one  hundred  thousand  of  the  Armenians 
are  slain  and  thousands  more  reduced  to  beggary, 
Nero  kindling  his  living  torches,  the  bones  of  the 
Waldenses  "  scattered  on  the  Alpine  mountains  cold," 
the  horrors  of  St.  Bartholomew's  day,  are  outdone. 
And  while  all  this  is  going  on  the  great  Christian 
powers  of  Europe  stand  idly  by.  Not  a  hand  is  up- 
lifted to  save  the  persecuted  nation  from  this  fiendish 
violence. 

Let  us  hear  a  parable  :  A  certain  nation  fell  among 
thieves,  thugs  and  murderers,  who  stripped  it  of  rai- 
ment and  wounded  it  and  departed  leaving  it  half 
dead.  And  by  chance  the  Christian  Czar  of  Russia 
came  down  that  way  and  he  saw  this  wounded  nation 
and  said,  "  I  would  gladly  help  were  it  possible, 
but  I  cannot  risk  the  possibility  of  gaining  a  seaport 
on  the  Mediterranean  "  ;  and  he  passed  by  on  the 
other  side.  And  likewise  the  Christian  war-lord  of 
Germany  came  that  way  and  he  said,  "Alas  !  here  is 
a  melancholy  sight  and  I  would  fain  help,  but  I  must 
needs  remember  Alsace  and  Lorraine  and  the  people 
beyond  who  await  an  opportunity  of  falling  upon 
me  "  ;  and  he  passed  by  on  the  other  side.  And  like- 
wise the  Christian  Queen  of  England  came  that  way 
and  she  said,  "  Woe  is  me  !  Here  is  a  dire  calamity 
for  Christian  eyes  to  gaze  upon.  I  would  that  it 
were  possible  for  me  to  help,  but  I  must  needs  pro- 
tect my  Colonies,  collect  my  opium  tax,  defend  my 
commerce "  ;  and  she  passed  by  on  the  other  side. 
And  the  wounded  nation  lay  weltering  in  blood  and 
crying  and  wailing,  "  Is  there  none  among  the  Chris- 
tian nations  to  bind  up  my  wounds,  to  pour  in  oil  and 
wine  and  to  bring  me  to  an  inn  ?"  And,  alas,  there 
was  none.     There  was  no  eye  to  pity  and  no  arm  to 


112  ARMAGEDDON. 

save  !     And  the  Power  of   Evil  smiled   with  satisfac- 
tion as  he  beheld  it. 

7.  War.  The  most  horridly  repulsive  of  the 
dragon's  hea-ds  is  war.  We  have  been  saying  all 
along  that  because  of  the  developments  of  Christian 
civilization,  war  between  the  great  nations  of  the 
earth  was  impossible.  Yet  how  near  we  have  been  to 
it  !  A  war  that  would  have  set  the  two  greatest  of 
Christian  nations  against  each  other.  A  war  in  which 
probably  all  the  important  governments  of  Europe 
would  have  been  directly  or  indirectly  involved  as 
well  as  the  lesser  governments  of  America.  Has  it 
been  averted  ?  Shall  it  be  averted  ?  If  so,  it  will  not 
be  by  any  sentimental  consideration  of  an  alleged 
kinship  between  the  American  and  English  people. 
William  Watson,  candidate  for  the  appointment 
of»Poet  Laureate,  has  published  the  following  appeal 
to  the  people  of  the  United  States: 

"  O  towering  daughter,  Titan  of  the  West  ! 

Behind  a  thousand  leagues  of  foam  secure  ; 

Thou  toward  whom  our  inmost  heart  is  pure 
Of  ill  intent,  although  thou  threatenest 
With  most  unfilial  hand  thy  mother's  breast : 

Not  for  one  breathing  space  may  earth  endure 

The  thought  of  war's  intolerable  cure 
For  such  vague  pains  as  vex  to-day  thy  breast." 

But  England  is  not  the  mother,  and  America  is 
not  the  daughter.  We  are  not  an  English  people. 
The  smallest  strain  of  blood  that  flows  in  America's 
veins  is  English  blood.  Our  laws,  our  institutions, 
are  not  English.  The  most  that  can  be  said  is  that 
we  speak  a  kindred  dialect  of  an  ancient  Germanic 
tongue. 

Nor   if    this    war    is    to    be    averted,    will   it   be 


ARMAGEDDON.  II3 

by  any  sentimental  appeal  to  the  magnanimity  of 
England.  That,  by  the  record  of  history,  is  wholly  a 
fabulous  factor,  or  at  best  an  infinitesimal  quantity  in 
the  problem.  When  have  we  had  national  experience 
of  the  magnanimity  of  England  ?  At  the  time  of  the 
Stamp  act?  During  the  War  of  1812  ?  During  the 
long  and  awful  period  of  our  Civil  War  ?  In  our  con- 
tention respecting  the  cod  fisheries  or  the  seal  fisher- 
ies ?  In  our  contention  respecting  Alaska  or  the 
Nicaragua  Canal  ?  In  our  commercial  relations  ? 
Never  once. 

Nor,  if  this  war  is  to  be  averted,  will  it  be 
by  a  surrender  of  our  just  cause.  The  Monroe 
Doctrine  is  the  expression  of  a  principle  which  is 
bound  to  be  vindicated  sooner  or  later  ;  because  it  is 
right,  and  because  it  is  absolutely  necessary  to  the 
welfare  and  perpetuity  of  our  Republic.  There  is  a 
"balance  of  power"  on  the  other  side  of  the  Atlantic 
which  is  accounted  necessary  to  the  preservation  of 
peace.  The  great  powers  over  yonder  would  not  for 
a  moment  tolerate  an  encroachment  on  one  another's 
rights  or  possessions.  The  Monroe  Doctrine  is  simply 
an  expression  of  the  same  principle  on  this  side  of  the 
water.  The  balance  of  power  here  must  be  preserved; 
and  certainly  the  United  States,  as  the  overwhelm- 
ingly greatest  of  American  governments,  can  tolerate 
no  encroachment  from  beyond  the  sea. 

But  if  this  war  is  to  be  averted,  it  will  be  by  virtue 
of  two  considerations  :  First,  We  are  afraid.  Both 
parties  to  the  controversy  are  afraid.  So  much  of 
blood  and  treasure  is  involved  !  And  second.  The  de- 
termining factor  in  the  argument  will  be,  must  be,  a 
Christian  consideration.  Both  England  and  America 
recognize  the  power  of  Christian   truth,  of  the  spirit 


114  ARMAGEDDON. 

f 

of  our  Lord,  of  the  Golden  Rule.  This  appeals  with 
tremendous  power  to  our  sober  second  thought.  It 
expresses  itself  specifically  in  tne  term  "arbitration." 
It  is  a  noteworthy  fact  that  just  when  the  war  excite- 
ment was  at  its  warmest,  when  we  were  reckoning  up 
our  fleets  and  armies  and  exchequers  with  a  view  to 
the  awful  contingency,  there  came  an  interruption. 
The  Christmas-tide  was  here  ;  the  song  of  Bethlehem 
was  heard  :  "  Glory  to  God  in  the  highest,  peace  on 
earth  and  good  will  to  men." 

We  have  spoken  of  the  forces  of  evil  at  work  for 
the  disturbance  of  men  and  nations.  These  are  fore- 
tokens of  Armageddon.  The  tension  grows  tighter 
and  tighter.  The  signal  may  be  given  at  any  mo- 
ment that  will  plunge  the  nations  into  an  universal 
conflict.  There  is  a  moment  in  the  history  of  a  snow- 
drift on  the  Alps  when  the  mighty  mass  is  poised  for 
its  plunge.  The  bleating  of  a  lost  kid,  the  scream  of 
an  eagle,  the  scurrying  of  a  rodent  from  its  hole  may 
disturb  the  mass  ;  and  then  the  avalanche. 

Let  us  turn  now  to  the  brighter  side.  If  the  beast  has 
been  manifesting  his  power  in  a  desperate  effort  to 
retain  the  dominion  of  the  world,  the  Lamb,  the  cham- 
pion of  truth  and  righteousness,  has  not  been  inactive. 
The  world  has  been  growing  better  constantly  and 
Christ  has  been  distancing  his  foe.  It  will  be  suffi- 
cient, without  entering  into  detail  as  to  the  various 
manifestations  of  the  power  of  the  gospel,  to  indicate 
a  few  points  which  mark  the  certain  triumph  of 
Christ. 

I.  The  Scriptures  as  divine  trtith  have  a  deeper  hold 
than  ever  on  the  hearts  of  Christian  people.  It  has  not 
been  for  nothing  that  all  the  powers  of  adverse  criti- 
cism in  the  Church   and  outside   of    it,   have   been 


ARMAGEDDON.  II5 

brought  to  bear  for  years  upon  the  Word.  The 
lights  have  been  turned  on.  The  knife  of  destructive 
criticism  has  been  ruthlessly  applied  to  the  Book. 
The  corrosive  acid  of  irreverence  has  been  poured 
over  its  pages.  And  the  Scriptures  have  come  forth 
out  of  the  fierce  ordeal  as  gold  seven  times  tried.  No 
praise  to  those  who  have  assailed  the  oracles;  God 
hath  made  the  wrath  of  men  to  praise  him. 

It  is  as  when  the  Philistines  carried  away  the  Ark  of 
the  Covenant  from  the  battle  of  Ebenezer.  They 
brought  it  into  the  house  of  Dagon,  and  on  the  next 
morning,  lo,  Dagon  had  fallen  on  his  face  before  it. 
They  replaced  their  idol  upon  its  pedestal;  and  on  the 
next  morning  again  he  had  fallen  upon  his  face  and 
his  head  and  the  palms  of  his  hands  were  cut  off.  In 
capturing  this  symbol  of  the  divine  presence,  the 
Philistines  were  now  beginning  to  realize  that  they 
had  undertaken  more  than  they  could  manage.  In 
their  city  of  Ashdod  the  people  were  afflicted  with  a 
painful  malady.  Their  homes  were  filled  with  shame 
and  misery,  so  that  the  cry  of  the  city  went  up  to 
heaven.  The  Ark  of  the  Covenant  was  too  much  for 
them.  What  should  they  do  with  it?  They  sent  it 
back  to  Israel. 

In  like  manner  God  has  been  pleased  to  bring 
to  naught  the  machinations  of  men  who  hope 
to  overthrow  his  Word.  The  old  Book  is  cher- 
ished as  it  never  was  cherished  before;  is  studied 
more  earnestly  ;  is  believed  in  more  cordially.  "  The 
Word  of  the  Lord  is  tried."  It  has  been  vindicated, 
triumphantly  vindicated  as  a  true  volume  from  be- 
ginning to  end.  In  this  we  behold  a  token  of  God's 
special  providence  ;  for  what  can  his  Church  do  with- 
out the  Scriptures  ?    It  is  vain  to  contend  with  the 


Il6  ARMAGEDDON. 

Adversary  unless  we  can  hold  in  our  right  hand  the 
Sword  of  the  Spirit  which  is  the  Word  of  God. 

2.  Christ  is  served  in  his  Church  more  loyally  a7id  ef- 
fectively than  ever.  We  have  a  new  conception  of 
church  membership  to-day.  The  time  was  when  to 
be  a  member  of  the  Church  meant  little  more  than  a 
name  on  the  roster,  an  interest  in  social  communion, 
a  sense  of  salvation  from  death,  and  then  to  sit  and 
sing  one's  self  away  to  everlasting  bliss.  But  a 
mighty  change  has  transpired.  To-day  church  mem- 
bership means,  above  all,  an  individual  responsi- 
bility for  service.  We  are  living  in  an  epoch  of  or- 
ganizations within  the  Church  ;  the  men,  the  women, 
the  young  people,  the  children,  are  banded  together 
in  leagues  and  committees  and  associations;  the  ob- 
ject of  which  is  to  assign  a  specific  duty  to  every  one. 

In  the  days  of  Nehemiah  the  rebuilders  of  the  wall 
toiled  with  weapon  in  one  hand  and  trowel  in  the 
other  ;  heeding  not  the  taunts  of  Sanballat  and 
Tobiah,  since  all  alike  were  concerned  in  doing 
a  great  work  "and  could  not  come  down."  The 
secret  of  the  success  of  those  rebuilders  is  re- 
corded in  the  words,  "6"^  built  we  the  wall."  In 
like  manner  the  disciples  of  Christ  are  beginning  to 
understand  the  importance  of  working  each  over 
against  his  own  place. 

The  various  denominations  of  believers  are  agreed 
as  to  essentials,  tolerant  as  to  non-essentials,  and 
cordial  in  co-operating  for  the  advancement  of  the 
kingdom.  There  is  perfect  harmony  among  them. 
The  cry  for  Church  union  has  given  way  to  a  more 
reasonable  insistence  on  Christian  union.  There  is 
indeed  more  of  unity  among  the  denominations 
to-day  than  there  is  between   the  various  parties  in 


ARMAGEDDON.  II7 

the  Roman  Catholic  Church  or  between  the  divi- 
sional sects  in  the  Anglican  Church.  For  this  we 
praise  God  and  take  courage.  We  are  approaching 
a  realization  of  the  dream  of  Wesley,  "All  at  it, 
always  at  it,  altogether  at  it." 

3.  The  personality  and  poiver  of  the  Holy  Ghost  are 
recognized  in  the  Church  as  never  before.  We  have  a 
new  conception  of  the  Holy  Spirit.  It  is  not  many 
years  since  the  substance  of  controversy  was  Chris- 
tological.  To-day  we  are  dwelling  on  the  importance 
of  honoring  the  Holy  Ghost. 

It  is  recorded  that  on  a  certain  occasion  Paul 
coming  to  Ephesus  found  a  company  of  believers  to 
whom  he  said,  "Have  ye  received  the  Holy  Ghost 
since  ye  believed  ?"  They  answered,  "We  have  not 
so  much  as  heard  whether  there  be  any  Holy  Ghost." 
Whereupon  he  laid  his  hands  upon  them,  conferring 
the  unspeakable  gift,  and  straightway  they  began  to 
speak  with  tongues  and  prophesied.  It  will  be  a 
great  day  for  the  Christian  Church  when  the  truth  as 
to  the  Holy  Spirit  shall  pervade  all  hearts. 

We  are  living  in  the  dispensation  of  the  Holy 
Ghost.  We  are  working  under  his  supervision  for 
the  building  up  of  the  kingdom  of  Christ.  The  Bible 
is  a  meaningless  book  until  he  illumines  its  pages 
and  touches  our  eyes  that  we  may  read  and  under- 
stand it.  Christ  is  a  mystery  until  he  takes  of  the 
things  of  Jesus  and  shows  them  unto  us.  True  ser- 
vice is  out  of  the  question  until  he  quickens,  enables 
and  directs  us.  This  is  pre-eminently  the  age  of  the 
Holy  Ghost  and  by  the  same  token  it  is  the  epoch  of 
missionary  progress.  We  are  living  among  the 
miracles  of  missions.  Under  the  guidance  of  the 
Holy  Ghost  an  army  of  messengers  are  going  out  in 


Il8  ARMAGEDDON. 

all  directions  to  declare  the  riches  of  the  Gospel  and 
are  meeting  with  unprecedented  successes.  This 
means  Christ  for  the  world  and  the  world  for 
Christ. 

So  have  the  two  forces  of  good  and  evil  been  mov- 
ing onward  toward  the  final  struggle  and  the  con- 
summation of  all  things.  The  times  are  ripe  for 
momentous  events.  As  the  Nineteenth  Century 
draws  towards  its  close  we  find  that,  while  wicked- 
ness grows  worse  and  worse  unto  desperation,  the 
Lord's  army  is  more  and  more  mobilized  for  the  last 
march  and  the  perpetual  triumph. 

In  Mid-Summer  Night's  Dream  the  last  degree  of 
improbability  is  suggested  when  Puck  declares 

"  I'll  put  a  girdle  round  the  earth." 

But  the  thing  which  seemed  so  distant  and  inconceiv- 
able has  indeed  been  done.  It  is  proposed  to  celebrate 
the  incoming  of  the  Twentieth  Century  by  a  circular 
commemoration  of  the  birth  of  Jesus  Christ;  to  be- 
gin at  London  and  continue  successively  at  Jerusa- 
lem, at  Hong  Kong,  at  Yokohama,  at  Honolulu,  at 
San  Francisco,  eastward  to  New  York  and  thence 
across  the  ocean  to  London;  thus  girdling  the  globe. 
While  the  followers  of  Christ  have  been  lamenting 
the  slow  advance  of  his  Gospel,  he  has  been  all  along 
the  centuries  unceasingly  accomplishing  a  splendid 
progress.  The  sun  never  sets  on  his  dominions.  The 
dream  of  Tennyson  is  almost  realized  when  the  earth 
shall  be  every  way  "  bound  as  with  gold  chains  about 
the  feet  of  God." 

It  is  not  for  us  to  speak  definitely  as  to  times 
and  seasons,  but  when  the  signal  shall  be  given 
for    the    last    conflict    and  all    nations    shall    have 


ARMAGEDDON.  110 

done  their  part  at  Armageddon,  the  lifting  smoke 
will  disclose  a  conclusive  and  perfect  victory.  Then 
the  tabernacle  of  God  shall  come  down  among  men 
and  he  will  dwell  among  them  and  they  shall  be  his 
people  and  God  himself  shall  be  their  God. 


J 


THE  STORY  OF  A  WAYWARD  YOUTH. 

Luke  15,  1-24. 

It  is  strange  that  no  playwright  has  ever  drama- 
tized this  Pearl  of  Parables.  It  contains  a  "plot" 
of  surpassing  interest,  and  unlikely  to  become  super- 
annuated, inasmuch  as  it  is  true  to  every  age,  and 
likely  to  occur  among  all  sorts  and  conditions  of 
men. 

Scene  I. —  The  old  home.  A  farm  cottage  on  the 
hills  of  Palestine,  The  proprietor  is  a  well-to-do 
farmer  with  broad  acres  of  pasturage  for  his  abundant 
flocks  and  herds,  and  vineyards  on  the  hill  sides 
sloping  toward  the  south.  There  are  evidences  of 
prosperity  on  every  side.  But  the  shadow  of 
affliction  is  here  ;  it  is  a  motherless  home.  Possibly 
the  story  might  have  been  different,  had  the  loving, 
restraining  hand  of  a  mother  been  present.  There  are 
two  sons,  like  Jacob  and  Esau.  The  elder  is  a  thrifty, 
industrious,  close-handed,  narrow-minded  youth  ;  the 
younger  is  full  of  generous  impulses,  fond  of  com- 
panionship and  pleasure,  a  bundle  of  undeveloped 
potencies,  and  is  just  coming  of  age. 

To  this  younger  son  the  old-fashioned  home  was 
like  a  cave    of  gloom.     He  was  restive  and  discon- 

(120) 


THE    STORY    OF    A    WAYWARD    YOUTH.  121 

> 

tented.  He  looked  toward  the  hills  and  dreamed  of 
the  world  beyond.  He  saw  the  caravans  that  wound 
their  way  along  the  thoroughfare  on  the  distant 
heights,  as  they  journeyed  from  Dam.ascus  to  Egypt ; 
and  the  bright  apparel  of  the  merchants  and  the  gleam- 
ing trappings  of  the  camels  gave  him  a  tantalizing 
glimpse  into  a  larger  life.  He  went  up,  perhaps,  with 
his  father  and  brother  to  the  annual  feasts  at  Jerusa- 
lem, and  saw  there  the  thronging  multitudes  from  far 
distant  lands,  and  sometimes  princes  and  dignitaries  ; 
and  the  sight  awoke  within  him  a  longing  for  inde- 
pendence,— a  desire  to  see  and  touch  the  wondrous 
things  that  lay  beyond  the  horizon  of  his  life. 

And  he  said  unto  his  father,  "  Father,  give  me  the 
portion  of  goods  that  falleth  to  me." 

"Why  so,  my  son  ;  has  anything  gone  wrong?" 

"  No,  father,  but  I  want  to  see  the  world.  I  can- 
not be  a  farmer's  boy  forever." 

"  But,  my  son,  you  are  young  still  and  there  is 
time  enough.     The  years  are  all  before  you." 

"  I  know  ;  but  I  am  of  age  and  I  am  entitled  to  it. 
I  am  not  a  boy  any  longer  ;  let  me  have  my  way," 

And  he  had  his  way.  What  is  it  the  poet  says? 
"  A  boy's  will  is  the  wind's  will."  The  time  has  come 
for  the  youth's  departure.  I  see  him  at  the  door- 
way. His  brother  has  said,  "  Farewell."  His  sad- 
faced  father  has  kissed  the  lad  on  either  cheek  and 
is  giving  his  blessing  in  a  broken  voice  :  "The  Lord 
bless  thee,  my  son  ;  the  God  of  Israel  be  with  thee  !  " 

Down  the  road  he  goes  with  a  long,  swinging  step 
gaily  apparelled,  his  wallet  full  of  coin,  humming 
cheerily  to  himself.  At  the  turn  of  the  road  he  looks 
backward  and  sees  in  the  doorway  a  bowed  figure 
which   he  will  remember  in    the   coming    days.     He 


122  THE    STORY    OF    A    WAYWARD    YOUTH. 

waves  his  hand.  Farewell  !  Free  at  last  !  Now  for  a 
joyous  life  ;  a  glorious  future.  Farewell,  old-fash- 
ioned home,  discipline  and  bondage.  Farewell,  loved 
ones,  homely  peace  and  comfort.  Farewell,  boyhood 
and  innocence.     Farewell !     Farewell ! 

Scene  II. — In  the  far  country.  As  far  as  possible 
from  the  old  life.  And  here  he  enters  upon  his  career 
at  a  rapid  pace. 

His  first  step  downward  is  into  bad  company. 
There  is  no  lack  of  companionship.  The  wolves 
are  always  ready  when  there  is  a  lamb.  But  woe 
to  the  youth  who  thus  enters  upon  his  city  life. 
"Can  one  touch  pitch  and  not  be  defiled  by  it?"  Or, 
"Can  one  take  fire  into  his  bosom  and  not  be 
burned  ?  "  A  man  is  like  a  tree-toad  which  takes  its 
color  from  its  surroundings  ;  gray  against  the  bark 
of  an  elm,  green  on  the  growing  corn.  A  man  is 
known  by  his  companions.  Our  youth  has  chosen 
the  "  fast  crowd."  His  friends  are  hail  fellows  well 
met. 

The  next  downward  step  is  into  lawless  pleasure  ; 
revels,  carousals.  He  is  sowing  his  wild  oats.  Let 
him  take  heed  :  "  He  thatsoweth  the  wind  shall  reap 
the  whirlwind."  Thousands  in  our  city  to-day  are 
sowing,  thousands  are  reaping  the  awful  harvest. 

In  the  time  of  the  English  Commonwealth  it  was 
customary  to  punish  intemperance  with  "  the  drunk- 
ard's cloak. '^  The  culprit  was  placed  in  a  barrel,  with 
his  head  protruding  from  the  top  and  holes  for  his 
arms  on  either  side.  In  such  guise  he  was  compelled 
to  walk  about  the  streets.  What  a  cooper's  proces- 
sion there  would  be  on  Broadway  if  that  sort  of  pen- 
alty were   inflicted   now  ;  old   drunkards  ana    young 


THE    STORY    OF    A    WAYWARD    YOUTH.  1 23 

drunkards  ;  sots,  tipplers  and  topers  ;  red-eyed  and 
reeling. 

It  is  said  that  Diogenes  once  met  a  young  man  on 
his  way  to  a  bacchanalian  feast  and  fastening  his  arms 
about  him,  despite  all  resistance,  carried  him  back  to 
his  friends.  O  would  it  were  possible  to  carry  back 
these  thoughtless  youths  who  are  ruining  their  pres- 
ent and  future  alike,  in  drink,  sensuality  and  the 
"  pleasures  of  the  green  baize  field  "  ;  would  it  were 
possible  to  carry  them  back  to  friends,  to  happy 
homes,  to  praying  parents,  to  purity  and  hope  ! 

"And  when  he  had  spent  all,  there  arose  a  mighty 
famine  in  that  land,  and  he  began  to  be  in  want."  His 
wallet  was  empty,  his  clothes  were  thread-bare,  his  sub- 
stance was  wasted.  Wasted!  Alas!  that's  the  sorrow  of 
it,  the  awful  waste.  His  money  was  gone,  but  that  was 
least  of  all.  He  had  squandered  his  physical  strength 
as  well ;  his  eyes  were  red  and  watery;  his  limbs  were 
tremulous  ;  his  liver  was  out  of  order,  his  digestion 
bad  ;  his  nerves  were  unstrung  ;  his  breath  polluted  ; 
his  brain  confused.  He  was  incapacitated  for  the 
common  tasks  of  life. — He  had  wasted  his  good  name 
also.  In  vain  did  he  apply  for  a  situation.  In  every 
case  he  was  asked  for  "credentials";  but  who  would 
give  him  credentials  ?  All  knew  his  record;  none  had 
confidence  in  him.  It  was  hard  times;  situations  were 
scarce  ;  there  were  plenty  of  trustworthy  young 
men. — And  he  had  wasted  his  self-respect  too. 
He  knew  himself  to  be  a  ne'er  do  weel.  Purity 
and  honesty  and  character  were  gone.  It  began  to 
dawn  upon  him  that  he  had  played  the  fool. — He  had 
wasted  opportunity,  also.  What  a  splendid  chance  he 
had  had  of  making  something  of  himself,  and  he 
had  lost   it. — Moreover  his   friends    were  gone.     He 


124  THE    STORY    OF    A    WAYWARD    YOUTH. 

felt  the  pangs  of  hunger,  and,  approaching  one  of 
his  former  comrades,  asked  for  the  loan  of  a  few 
farthings.  "I  am  sorry,"  was  the  answer,  "but  I 
have  nothing  with  me."  One  by  one  they  shook 
him  off.  Friends  !  Fair-weather  friends;  they  had 
squeezed  him  dry,  poor  fool  ;  and  had  no  further 
need  of  him.  They  no  longer  recognized  him  as  they 
passed    by.     He  had  reached  the  end  of  his  tether. 

It  was  under  circumstances  like  these  that  Lord 
Chesterfield  said  :  "  I  have  enjoyed  all  the  pleasures 
of  the  world.  I  have  been  behind  the  curtain,  have 
seen  the  dirty  ropes  and  pulleys  that  work  the  ma- 
chinery. I  have  smelled  the  guttering  candles  that 
furnish  the  illumination,  to  the  amazement  of  the 
juvenile  audience.     And  I  am  sick  and  tired  of  it." 

Scene  III. — In  the  swi?ie  field.  "  And  he  went 
and  joined  himself  to  a  citizen  of  that  country,  who 
sent  him  into  the  fields  to  feed  swine."  A  swine-herd 
— and  he  a  Jew  !  But  he  had  no  alternative  ;  beggars 
must  not  be  choosers.     It  was  that  or  starve. 

So  here  he  is.  See  him  sitting  on  the  trough; 
pale,  haggard,  in  rags  and  tatters.  Around  him  are 
the  swine;  the  unclean  things,  the  rooting,  jostling 
wallowing,  gluttonous  things.  Yet  his  situation  is 
not  so  bad  as  it  might  be. 

"  *   •  •  Sweet  are  the  uses  of  adversity  ; 
As  night  to  stars,  woe  lustre  gives  to  man." 

There  is  something  to  be  said  for  the  swine  field, 
God  knows  how  to  deal  with  the  wayward,  when  to 
allow  them  to  reach  the  very  depths  of  shame.  Time 
was  when  this  young  man  had  no  taste  for  solitude  ; 
now  it  is  forced  upon  him.  He  looks  into  his  own 
face  and  sees  himself  in  his  proper  guise.     A  fool,  if 


THE    STORY    OF    A    WAYWARD    YOUTH.  1 25 

ever  there  was  one  !  There  is  nothing  here  to  inter- 
rupt the  current  of  his  honest  thoughts.  His  con- 
science is  at  work.  And  memory  is  at  work  too. 
He  looks  over  his  shoulder  at  the  past.  He  gazes  off 
toward  the  hills  and  recalls  the  old  home  life  and 
how  gaily  he  tripped  away  from  it.  "  In  my  father's 
house,"  he  says  within  himself,  "  there  is  bread  enough 
and  to  spare,  and  I  perish  here  with  hunger."  What 
pleasant  days  those  were  by  the  fireside  ;  under  the 
tree  before  the  door-way;  out  in  the  fields  harvesting, 
or  among  the  flocks  ! 

The  boys  who  are  away  at  boarding  schools  and 
those  who  have  come  to  the  great  city  to  make  their 
fortunes — who  have  begun  at  the  foot  of  the  ladder 
and  are  working  up — get  together  in  their  social 
coteries  and  sing  the  old  songs.  It  was  so  when  we 
sat  on  the  college  fence  through  the  evening  and  into 
the  night.  And  why  do  we  always  drift  into  songs 
like  this  ? 

"  How  dear  to  my  heart  are  the  scenes  of  my  childhood. 
When  fond  recollection  presents  them  to  view  ! 
The  orchard,  the  meadow,  the  deep-tangled  wildwood. 
And  every  loved  spot  which  my  infancy  knew." 


Or  this  ? 


"  Those  evening  bells  !  those  evening  bells  ! 
How  many  a  tale  their  music  tells 
Of  youth,  and  home,  and  that  sweet  time 
When  last  I  heard  their  soothing  chime  !  " 


Or  this  ? 


'Way  down  upon  the  Swanee  river, 

Far,  far  away; 
There's  where  my  heart  is  turning  ever. 

There's  where  the  old  folks  stay." 


126  THE    STORY    OF    A    WAYWARD    YOUTH. 

Or  this? 

"  Oft  in  the  stilly  night, 

Ere  slumber's  chain  has  bound  me, 
Fond  Memory  brings  the  light 
Of  other  days  around  me  : 
The  smiles,  the  tears 
Of  bygone  years, 
The  words  of  love  then  spoken  ; 
The  eyes  that  shone. 
Now  dimmed  and  gone. 
The  cheerful  hearts  now  broken." 

Or  this — always  this  when  the  other  songs  were  sung 

and  we  were  breaking  up? 

« 
"  'Mid  pleasures  and  palaces  though  we  may  roam, 
Be  it  ever  so  humble,  there's  no  place  like  home  ! 
Home  !  home  !  sweet,  sweet  home  !  " 

And  as  this  youth  in  the  swine-field  thought  and  remem- 
bered there  came  to  his  mind  the  possibility  of  better 
things.  All  was  not  lost.  He  was  a  young  man  still. 
"The  sun  is  not  down,"  said  Napoleon  to  his  dis- 
heartened troops,  "the  sun  is  not  down,  there  is  time 
to  win  this  battle  yet."  The  wayward  youth  is  com- 
ing to  himself ;  he  awakes  from  his  miserable  life,  as 
from  a  bad  dream.  A  resolve  is  born  within  him  ;  he 
says,  "  I  will  " — What  ? 

"  I  will  turn  over  a  new  leaf.  I  will  be  faithful  in 
my  position  as  a  swine-herd  and  work  my  way  up- 
ward. I  will  ask  no  odds  of  anybody,  but  prove  my- 
self a  man  yet."  No;  this  will  not  answer.  He  must 
get  out  of  this  country,  away  from  his  old  associa- 
tions.    He  must  cut  loose  from  the  past. 

"I  will  write  home  and  see  if  my  father  still  lives; 
and,  if  so,  whether  he  would  welcome  me."     No.     His 


THE  STORY  OF  A  WAYWARD  YOUTH.       127 

extremity  is  too  great  ;  his  heart  is  too  sore.  His 
longing  is  too  deep  and  honest. 

*'  I  will  arise  and  go  unto  my  father  !  "  This  is  as 
it  should  be.  There  is  good  stuff  in  this  youth  ;  the 
stuff  that  men  are  made  of. — And  he  arose  and  went. 

It  was  not  for  nothing  that  God  liad  suffered  this 
young  man  to  reach  the  very  depths  of  despair.  An 
English  soldier,  who  had  been  wounded  in  one  of  the 
battles  of  Egypt  and  left  behind  on  the  march,  lay 
under  the  shadow  of  a  rock  in  the  desert.  He  had 
given  up  heart  and  hope  ;  but  as  he  looked  upward 
he  saw  a  vulture  circling  about  him  and  waiting, 
waiting  for  its  prey.  The  sight  drove  him  to  quick 
resolve.  He  struggled  to  his  feet  and  staggered  on 
with  a  purpose  to  live.  So  does  the  prodigal  betake 
himself  from  the  swine-field  with  his  face  toward 
home. 

Scene  IV. — On  the  journey.  A  veritable  tramp, 
ragged  and  haggard,  staff  in  hand.  It  is  a  long 
journey.  Would  that  he  had  not  gone  so  far. 
But  he  trudges  on,  making  up  his  speech  as  he  goes  : 
"  I  will  say  unto  my  father,  Father,  I  have  sinned 
against  heaven  and  in  thy  sight.  I  am  no  more 
worthy  to  be  called  thy  son;  make  me  as  thy  hired 
servant."  No  place  can  be  too  humble  for  him,  he 
thinks,  even  that  of  a  door-keeper  or  a  toiler  in  the 
fields.  Why  not  ?  His  part  of  the  inheritance  is 
wasted  ;  the  right  of  a  son  is  no  longer  his. 

Had  he  but  known  what  had  been  happening 
meanwhile  at  the  old  home  !  His  father  had  been 
waiting  ;  not  a  night  when  he  had  not  prayed  for  the 
return  of  his  wayward  son  ;  not  a  morning  when  he 
did  not  stand  in  the  doorway  and  look  away  toward 
the  hills  and  move  his  lips  until  the  mist  came  over 


128  THE    STORY    OF    A    WAYWARD    YOUTH. 

his  eyes.  He  had  heard  rumors  of  the  lad's  wild  ex- 
cesses in  the  far  country.  His  heart  was  heavy,  but 
he  hoped  against  hope.  Ah,  if  his  son  had  only 
known  ! 

The  heart  of  the  returning  wanderer  misgave  him 
many  a  time.  Would  he  receive  a  welcome  ?  Was 
the  game  worth  the  candle?  His  father  might  be 
dead  ;  his  brother's  heart  might  be  hardened  against 
him  ;  but  the  youth  trudged  on.  Aye,  there  is  good 
stuff  in  him.  It  is  this  sort  of  experience  that  tries 
the  soul  of  a  man.  So  Milton,  old  and  blind,  his 
fondest  hopes  all  blighted,  wrote  : 

"  I  argue  not 
Against  Heaven's  hand  or  will,  nor  bate  a  jot 
Of  heart  or  hope  ;  but  still  bear  up,  and  steer 
Right  onward  ! " 

The  wanderer  climbed  a  rock  beside  the  highroad 
and  saw  in  the  distance  his  old  home.  The  trees 
were  there  ;  the  fields  where  he  used  to  play.  And 
then  for  a  little, — weak,  despondent,  and  half-fam- 
ished,— the  heart  almost  went  out  of  him.  But 
presently  he  arose,  tightened  his  girdle  and  trudged 
on.  It  was  in  the  after  part  of  the  day  when  he  came 
out  upon  a  slope  fronting  his  home.  He  drew  as 
near  as  he  dared,  trembling  now  in  every  limb,  and 
paused.  A  thousand  doubts,  misgivings,  eager  hopes 
were  struggling  in  hts  breast.  He  leaned  upon  the  top 
of  his  staff,  like  Jacob  of  old,  and  wept  and  prayed. 

In  the  door-way  of  the  farm-house  stood  the  old 
father,  shading  his  eyes  and  looking  off  toward 
the  hills.  What  was  yon  figure  at  the  spur  of  the 
road  ?  It  was  like  his  boy  ;  but  O  so  thin,  so  rag- 
ged,   so  hopeless  in  his  attitude  !     Nevertheless   he 


THE    STORY    OF    A    WAYWARD    YOUTH.  I2g 

knew  him.  "  Bring  me  my  staff  !  "  he  cried,  and 
down  the  path  he  staggered,  his  lips  moving  as  he 
went,  his  eyes  lifted  now  and  then  toward  the  height. 
The  figure  was  still  there,  but  "  a  great  way  off."  As 
he  comes  near  he  begins  to  cry,  "  My  son  !  my  son  !  " 
He  has  fallen  upon  his  neck  and  kissed  him  !  And 
the  youth  is  sobbing  out — "  O  my  father  !  I  have 
sinned  against  heaven  and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son  ;  make  me — make 
me — "  ;  but  he  cannot  finish  that  fine  speech  ; — 
there  is  that  in  his  father's  eyes  which  makes  it  im. 
possible  to  finish  it  ; — a  lump  comes  up  in  his  throat 
and  checks  him  so  that  he  cannot  say,  "as  one  of 
thy  hired  servants."  Nay,  he  knows  that  he  shall 
again  be  his  father's  son. 

Is  there  anything  like  that  in  the  dry  disquisitions 
of  the  schools  on  the  Divine  Attributes  ?  O  no  ;  but 
it  is  true  ;  this  is  the  loving  God,  the  patient  God, 
the  waiting  God,  the  forgiving  God.  He  giveth  us 
the  spirit  of  adoption  whereby  we  cry,  Abba  Father  ! 

Scene  V. — At  home  again.  There  is  a  fire  in  the 
great  fireplace.  The  returning  prodigal  has  satisfied 
his  hunger  and  is  clothed  in  comfortable  garments. 
No  questions  are  asked,  for  everybody  knows.  No 
explanations  are  offered  ;  one  word  has  told  it  all,  "  I 
have  sinned."  The  pride  has  all  gone  out  of  this 
young  man.  He  watches  his  father  here  and  there, 
and  notes  the  love-light  in  his  eyes,  and  thinks, 
"  How  I  wronged  him  !  " 

As  twilight  falls,  the  lights  are  kindled  and  the 
neighbors  come  in.  There  is  to  be  a  banquet.  The 
fatted  calf  has  been  killed.  There  is  music.  The 
table  is  spread  ;  they  are  taking  their  places  ;  the 
wayward  son  is  moving  toward  the  foot  of  the  table  ; 


130       THE  STORY  OF  A  WAYWARD  YOUTH. 

but  his  father  leads  him  to  the  place  of  honor.  There 
are  shoes  on  his  feet,  the  token  of  sonship  ;  the  best 
robe  has  been  put  upon  him  and  a  ring  upon  his 
hand, — the  last  degree  of  favor.  The  father  speaks  : 
"Neighbors,  rejoice  with  me  ;  this  my  son  was  dead 
and  is  alive  again,  he  was  lost  and  is  found." 

We  leave  him  there.  There  is  an  unwritten  chap- 
ter of  life  and  usefulness  ;  the  new  life  upon  which 
this  youth  has  entered,  in  which  he  seeks  to  expiate 
the  past.  But  let  that  go.  Amid  the  lights  and  music 
and  laughter  the  curtain  falls. 

And  what  does  all  this  mean  ?  You  know  why 
Jesus  told  this  parable.  It  was  because  the  Scribes 
and  Pharisees  had  murmured,  "He  receiveth  sinners.'' 
You  know  what  he  meant  by  the  telling  of  this  sweet 
story  of  the  return  from  sin  to  the  happiness  of  a 
manly  life. 

"  There's  a  wideness  in  God's  mercy, 

Like  the  wideness  of  the  sea  ; 

There's  a  kindness  in  his  justice, 

Which  is  more  than  liberty."  ' 

The  new  year  has  begun.  Some  have  already  come 
home  and  are  sitting  at  the  table  in  the  Father's 
house.  Some  have  set  out  upon  the  journey.  Others 
are  still  in  the  far  country.  But  there  is  a  light  in 
the  window  for  all  wanderers.  There  is  a  welcome 
for  all  who  feel  the  pangs  of  famine  in  their  souls. 
God  waits  ;  his  hands  are  stretched  out  still.  Let 
God  be  praised  for  adversity,  if  it  awakens  in  the 
breast  a  longing  for  better  things. 

"  Blest  be  the  sorrow,  kind  the  storm, 
That  drives  us  nearer  home.  " 

One  thing  only  is  necessary,  the  resolution,  "  I  will 
arise  and  go  unto  my  Father." 


THE  STORY  OF  A  WAYWARD  YOUTH.       131 

In  one  of  our  Western  military  posts  a  volunteer, 
who  had  run  away  from  his  home  and  enlisted,  was 
walking  up  and  down  on  patrol  duty.  It  was  Sab- 
bath night  and  there  was  divine  service  in  one  of  the 
tents.     He  heard  the  voice  of  singing  : 

"  We're  travelling  home  to  heaven  above  ; 
Will  you  go  ?     Will  you  go  ? 
To  sing  the  Saviour's  dying  love; 
Will  you  go  ?     W^ill  you  go  ?  " 

The  sentry's  memory  was  busy  with  former  days. 
He  saw  the  sad  mistake  of  his  life,  and  felt  his  sin. 
His  heart  was  tender. 

"  We're  going  to  see  the  bleeding  Lamb; 
Will  you  go  ?     Will  you  go  ? 
In  ranturous  strains  to  praise  his  name; 
Will  you  go  ?     Will  you  go  ?  " 

He  was  resolved.  He  looked  toward  the  stars,  lifted 
his  hand  and  solemnly  said,  "  By  the  grace  of  God,  I 
will  go."  So  begins  the  better  life.  And  will  you  go? 
All  things  are  ready.  The  fatlings  are  killed  ;  the 
invitations  are  gone  out.  And  there  is  no  doubt  as 
to  the  welcome  that  awaits  you.  Here  is  a  word  that, 
as  an  ambassador  of  Christ,  I  bring  straight  from 
heaven's  gate  :  "  Him  that  cometh  unto  me,  I  will  in 
no  wise  cast  out." 


THE  PART  OF  THE   HAND  THAT 
WROTE. 

■'  In  the  same  hour  came  forth  fingers  of  a  man's  band,  and  wrote  over  against 
the  candlestick  upon  the  plaster  of  the  wall  of  the  king's  palace  ;  and  the 
king  saw  the  part  of  the  band  that  wrote." — Daniel  v.  s. 

This  Belshazzar  was  a  reckless  fool — a  weak,  sen- 
sual, impulsive,  arrogant,  headstrong  fool.  He  had 
been  admonished  again  and  again  in  vain.  He  should 
have  learned  wisdom  from  his  father's  dreams  and  the 
sad  afflictions  which  had  befallen  him.  But  all  lessons 
were  lost  upon  him. 

At  this  time  his  capital  city  was  under  siege.  En- 
gines of  war  were  planted  on  the  walls  round  about 
it ;  great  stones  from  the  catapults  went  hurtling 
through  the  air.  Belshazzar  ought  to  have  been 
superintending  the  defence  of  the  city  ;  but  here  he 
sat  at  a  magnificent  revel.  Imagine  him  in  the  midst 
of  his  oriental  palace  with  its  fountains  and  hanging 
gardens ;  its  walls  frescoed  with  pagan  parables, 
winged  figures  of  the  national  deities  and  ascriptions 
of  glory  to  victorious  kings.  A  thousand  of  his  lords 
are  gathered  about  him,  with  his  wives  and  concu- 
bines. They  drink  long  and  deep.  The  enemy  are 
thundering  at  the  gates  ;  but  what  matters  it  ?  they 
drink  defiance  to  alien  gods  and  men. 

A  happy  thought !  To  add  to  the  abandon  of  the 
(132) 


THE    PART    OF    THE    HAND    THAI'    WROTE.  133 

revels  let  the  golden  vessels  be  brought,  which  Nebu- 
chadnezzar had  taken  from  the  temple  at  Jerusalem  ; 
the  cups  and  chalices  are  brought  and  filled  to  the 
brim.  "  Confusion  to  Jehovah  !  "  is  the  toast.  They 
drink  to  Bel  and  Nebo,  to  gods  of  gold  and  silver  and 
brass  and  iron  and  wood  and  stone.  And  then,  with 
blasphemous,  fevered  lips,  "Confusion  to  Jehovah  !  " 
He  that  planted  the  ear,  shall  he  not  hear  ;  he  that 
created  the  eye,  shall  he  not  see  ? 

Look  yonder  !  A  spectral  hand  is  moving  along 
the  wall.  The  king  is  transfixed  with  terror ;  his 
face  is  ashen,  his  eyes  are  starting  from  their  sockets, 
his  knees  smite  together.  Slowly  the  hand  writes  ; 
O  how  slowly!  in  strange  characters  :  MENE,  MENE, 
TEKEL,  UPHARSIN.  Come  hither,  seers,  prophets, 
astrologers,  soothsayers,  necromancers,  let  us  know 
the  meaning  of  it  ! 

A  hand  ?  No,  only  the  fingers.  Why  not  the 
whole  hand  ?  Why  not  the  clear  outline  of  the  mys- 
terious Scribe  !  Because  this  is  not  the  order  of  na- 
ture or  of  grace.  We  know  in  part.  We  see  as 
through  a  glass  darkly.  The  veil  is  only  slightly 
withdrawn.  Something  is  left  for  faith  and  reason  to 
fill  out. 

But  why  this  consternation  ?  Why  this  blanching 
of  the  face  and  trembling  of  the  knees  ?  It  is  an  il- 
lustration of  a  universal  fact :  we  are  afraid  of  the 
unseen.  Children  are  frightened  in  the  dark.  We 
can  remember  when  the  dear  mother,  having  made 
the  good-night  prayer  and  tucked  us  in,  vanished 
with  the  light.  And  then  ? — then  we  cowered  down 
and  drew  the  coverlet  over  our  faces.  Why  ?  Give 
a  reason  if  you  can.  When  the  mother  came  back 
and  sat  beside  us  and  remonstrated  and  explained  and 


134     THE  PART  OF  THE  HAND  THAT  WROTE, 

once  more  vanished  with  the  light,  lo,  the  room  was  full 
of  bogies  again.  There  is  no  reason  in  it.  So  we  call 
it  an  instinct,  an  intuition.  The  unseen  suggests  the 
supernatural  ;  the  fingers  imply  a  hand  ;  the  hand  a 
personalit  /.     Who  or  what  is  it  ? 

First.  In  nature.  This  is  the  problem  of  science. 
The  scientist  sees  nothing  but  the  fingers  of  the  hand. 
Here  is  a  maple  leaf,  bearing  the  tracery  of  an  ex- 
quisite figure  ;  a  comparison  with  ten  thousand  times 
ten  thousand  maple  leaves  will  show  an  infinite  di- 
versity of  detail  with  an  absolute  uniformity  of  plan. 
Here  is  the  veiling  of  power.  One  thing  is  plain,  law. 
A  step  further  will  bring  us  into  the  presence  of  a 
law-giver  ;  but  that  step  must  not  be  taken  because  it 
is  an  inference  and  unsustained  by  visible  facts  ;  for 
want  of  that  farther  step  the  scientist  becomes  an  ag- 
nostic. What  is  beyond  those  fingers  ?  He  answers, 
"I  do  not  know."  A  child  might  suggest  a  solution 
of  the  problem,  but  the  undevout  scientist  will  have 
none  of  it.  He  would  rather  guess  than  reason  by 
faith.  So  we  have  all  sorts  of  conjectures  expressed 
in  such  terms  as  law,  force,  protoplasm,  bathybius, 
universum,  the  unconscious  absolute,  elementary  life- 
stuff.  But  these  furnish  in  fact  no  solution  of  the 
problem.  We  have  made  no  progress  beyond  the 
fingers  that  write. 

Second.  In  providence.  We  know  ourselves  to  be 
under  the  domination  of  a  power  not  ourselves.  We 
plan,  and  our  plans  fall  about  our  ears  like  card 
houses.  Man  proposes,  but  something  else  disposes. 
There  is  something  that  "shapes  our  ends,  rough  hew 
them  how  we  will." 

We  are  in  the  grip  of  the  invisible.  Among  the 
last  words  of  David  Strauss,  the  infidel,  were  these  : 


THE    PART    OF    THE    HAND    THAT    WROTE.  135    - 

"In  the  enormous  machine  of  the  universe,  amid 
the  incessant  whirl  and  hiss  of  its  wheels  and  the 
pounding  of  its  ponderous  stamps  and  hammers, 
in  all  this  terrific  commotion,  I  find  myself  a 
helpless  and  defenseless  man,  not  sure  for  a  moment 
that  a  wheel  may  not  seize  and  rend  me,  or  a  hammer 
crush  me  into  powder."  This  was  the  language  of  a 
man  who  practically  insisted  on  eliminating  the  su- 
pernatural from  the  problem  of  life. 

But  who  or  what  is  this  that  overrules  and  thwarts 
us  ?  Joseph  sets  out  to  watch  his  flocks  and  finds 
himself  upon  the  throne  of  Egypt.  Moses  sets  oit  to 
watch  his  flocks  and  finds  himself  in  command  of  an 
army  of  fugitive  slaves.  David  sets  out  to  watch  his 
flocks  and  is  turned  aside  into  the  forefront  of  the  his- 
tory of  the  most  important  people  on  earth.  Whence 
is  this  interference  ?  We  are  like  the  patriarch  who 
by  the  brookside  felt  himself  grappled  by  unseen 
hands.  All  night  he  wrestled  and  would  fain  have 
known  his  antagonist  ;  but  he  vanished  with  the 
break  of  day.  Before  he  went,  however,  he  asked  of  the 
patriarch,  "What  is  thy  name?"  And  he  said,  "Ja- 
cob," and  added,  "  Tell  me,  I  pray  thee,  thy  name." 
And  the  unseen  one  said,  "Wherefore  dost  thou  ask 
it  ?"  We  must  reason  out  for  ourselves  the  problem 
of  providence.  There  is  something  beyond  the  fin- 
gers, which  faith  alone  can  fill  out. 

Third.  In  history.  "Go  to,"  they  said  in  the  land 
of  Shinar,  "let  us  make  brick  and  burn  them  thor- 
oughly." "  Go  to,"  they  said,  "let  us  build  a  city." 
"  Go  to,  let  us  rear  a  tower  which  shall  stand  like  a 
finger  of  defiance  pointed  at  the  unseen  and  super- 
natural."    But  the  supernatural  said,  "  Go  to,  let  us 


136     THE  PART  OF  THE  HAND  THAT  WROTE. 

go  down  and  confound  them  ;  "  and  the  builders  were 

scattered  and  "left  off  to  build." 

It  is  the  parable  of  history.     We  look  back  over 

the  story  of  the  past  and  lo,  there  are  dim  shadows  ; 

call  them  Alexander,  Caesar,  Charlemagne  ;  they  are 

shadows   and   nothing  more.     The  thing   that   hath 

been,   shall  be.     This   is    the  spirit  dance   of   which 

Prospero  said  : 

"  Our  actors 
Are  melted  into  air,  into  thin  air. 
And,  like  the  baseless  fabric  of  this  vision, 
The  cloud-capped  towers,  the  gorgeous  palaces, 
The  solemn  temples,  the  great  globe  itself, 
Yea,  all  which  it  inherit,  shall  dissolve, 
And,  like  the  unsubstantial  pageant  faded, 
Leave  not  a  rack  behind.     We  are  such  stuff 
As  dreams  are  made  of,  and  our  little  life 
Is  rounded  with  a  sleep." 

If  this  has  any  significance  whatever,  it  means 
that  the  Great  Powers  of  history  have  been  under  the 
irresistible  control  of  a  power  beyond  themselves. 
There  is  no  true  Philosophy  of  History  which  does 
not  reckon  beyond  the  fingers  of  the  hand.  Faith,  by 
which  alone  we  can  grapple  with  the  problem  of  the 
invisible,  is  the  necessary  part  of  the  equipment  of  an 
historian  who  would  get  below  the  surface  of  things. 
If  we  pause  here,  we  are  hopelessly  bewildered.  Na- 
ture, Providence,  History,  are  Gordian  knots  which 
no  ingenuity  can  untie,  and  no  acuteness  of  intellect 
can  sever.  This  is  why  Goethe,  whose  only  deity  was 
humanity,  died  exclaiming,  "Light!  more  light!" 
This  is  why  Feuerbach,  the  German  philosopher,  died 
murmuring,  "Truth,  O  truth,  where  is  it?"  This  is 
why  Hobbes,  the  deist,  died  in  an  agony  of  uncer- 
tainty, saying,  "  I  am   taking  a  fearful  leap  into  the 


THE  PART  OF  THE  HAND  THAT  WROTE.     137 

dark  ! "  These  men  had  refused  to  reason  beyond 
the  part  of  the  hand  which  they  saw. 

At  this  point,  however,  we  are  not  left  to  conjec- 
ture. The  spectral  fingers  write  and  they  write  "  over 
against  the  candlestick,"  so  that  he  who  runs  may 
read.  Let  us  look  again  at  the  wall  of  Belshazzar's 
palace  and  read  what  we  may. 

First.  God.  An  unlettered,  unarticulated  word. 
It  appears  in  th  blaze  of  light  which  furnishes  a  back- 
ground for  the  inscription.  The  frightened  king, 
when  he  turned  his  face  that  way,  had  no  need  to  be 
told  there  is  a  God.  No  need  for  seer  ornecromancer 
to  make  that  announcement.  On  the  instant  he  per- 
ceived it. 

This  is  the  great  truth  back  of  the  fingers.  This 
is  the  inference  to  which  the  soul  naturally  springs 
from  the  veiling  of  power.  And  it  throws  a  great 
light  into  the  problems  which  otherwise  remain  unan- 
swered. 

In  nature.  There  is  a  suggestion  of  God  in 
every  grass  blade.  I  do  not  say  a  demonstration  of 
God.  There  is  always  room  for  faith,  and  so,  per 
contra^  always  room  for  unbelief.  But  the  fingers  are 
there,  and  the  fingers  argue  a  hand,  and  the  hand  a 
personality,  and  the  personality  a  brain  and  heart. 
He  who  is  willing  to  reason  by  faith  will  not  need  to 
go  to  theological  schools  for  the  Doctrine  of  God. 
He  will  find  it  everywhere  -,  in  earth  and  air  and  sky. 
A  Red  Republican  was  saying  to  a  peasant  of  La 
Vendee,  "  We  are  going  to  pull  down  all  yc-ir  shrines, 
your  churches,  your  monuments  ;  everything  that  can 
recall  to  mind  the  superannuated  idea  of  God." 
"  Then,"  said  the  peasant,  "  do  not  forget  to  pull  down 
the  stars."     He  was  right ;  for  so  long  as  a  twinkling 


138  1  HE    PART    OF    THE    HAND    THAT    WROTE. 

beam  is  left  in  heaven,  there  must  be  a  system  of 
theology  on  earth.  You  must  take  away  the  fingers 
if  you  would  prevent  us  simple  folk  from  going 
straight  on  to  the  hand,  the  intellect,  the  heart  of  God. 
In  providence.  Here  again  a  demonstration  is 
futile.  And  indeed  it  is  impossible  if  by  "demon- 
stration "  you  mean  a  mathematical  proof  by  facts 
that  lie  within  the  reach  of  one's  finger  tips.  Never- 
theless we  are  conscious  of  God.  You  would  find  it 
a  difficult  matter  to  describe  flame  to  a  blind  man  ; 
or  to  analyze  caloric  in  such  a  manner  as  that  he  should 
comprehend  it.  But  when  the  blind  man  stands  by 
the  hearth,  he  apprehends  the  fire  and  says,  I  feel  it. 
So  are  we  sensible  of  God.  In  him  we  live  and  move 
and  have  our  being.  Every  breath  I  draw  is  an  irre- 
futable argument  in  theology,  though  in  the  province 
of  faith.  For  what  is  behind  this  principle  of  life? 
Is  life  automatic  ?  Nothing  is  automatic.  There  are 
no  fingers  without  a  hand  ;  no  hand  without  some- 
thing behind  it.  "  Whither  shall  I  go  to  escape  from 
his  presence  ?  If  I  take  the  wings  of  the  morning  and 
flee  unto  the  uttermost  parts  of  the  sea,  even  there 
shall  his  hand  lead  me  and  his  right  hand  hold  me." 
Our  response  to  the  Doctrine  of  God  in  providence  is 
like  that  of  the  ocean  to  the  heavenly  powers  that 
wield  it  : 

"  And  as  the  waxing  moon  can  take 
The  tidal  waters  in  her  wake, 
And  lead  them  round  and  round  to  break, 
Obedient  to  her  drawings  dim, 
So  may  the  movements  of  His  mind, 
The  great  all-Father  of  mankind, 
Affect  with  answering  movements  mind 
And  draw  the  souls  that  live  by  Him." 
In  history.     The  philosophy  of  history  now  becomes 


THE    PART    OF    THE    HAND    THAT    WROTE,  139 

plain.  Politics  take  definite  shape.  We  hear  much  at 
this  moment  of  the  Great  Powers — the  syndicate  of 
Great  Powers  beyond  the  sea.  Here  are  armies  and 
imposing  fleets  ;  here  are  captains  and  commanders 
with  decorations  on  the  lapels  of  their  coats;  admirals 
in  flag-ships  and  secretaries  in  bureaus  of  state.  But 
above  them  all  is  One,  dimly  revealed,  in  whose  hand 
are  the  issues  of  life  for  nations  as  well  as  for  men.  It 
is  a  splendid  game,  this  game  of  politics.  Pawns  and 
castles  and  knights  play  their  part  and  in  turn  are 
tumbled  off  the  board,  but  the  play  goes  on.  Only 
the  King  is  never  taken. 

Great  Powers  !  Look  down  the  path  of  history 
and  see  the  Great  Ruins,  This  is  nothing  new.  The 
thing  that  hath  been  shall  be.  Rome,  Egypt,  Assyria, 
Babylon,  Medo-Persia,  gone  !  Conferences,  decrees, 
protocols,  manifestoes,  treaties,  child's  play  !  There 
is  a  Power  above  and  behind  them  all.  God  alone  is 
great.  The  blaze  of  light  on  the  palace  wall  of 
Belshazzar  dimmed  all  the  cuneiform  inscriptions 
there  ;  the  bulletins  of  battles ;  the  epitaphs  on 
valiant  men,  the  eulogiums  of  kings  ;  the  processions 
of  victories  ;  commanders  with  captives  at  their 
chariot  wheels.  The  spectral  fingers  wrote  above 
them  all:  God  alone  is  great ! 

Second.  Judgmetit.  The  fingers  are  writing  in  that 
blaze  of  light :  MENE,  MENE,  TEKEL,  UPHARSIN. 
The  part  of  the  divine  hand  that  we  see  is  always 
writing,  always  writing  the  same  thing  :  "  Weighed, 
Wanting,  Divided  !  "  The  truth  was  recognized  in 
that  palace  hall.  The  king  surmised  what  it  meant 
before  it  was  interpreted  to  him.  Little  wonder  that 
he  shook  and  trembled.  Conscience  makes  cowards 
of  us  all. 


140     THE  PART  OF  THE  HAND  THAT  WROTE. 

"  That  night  they  slew  him  on  his  father's  throne, 
The  deed  unnoticed  and  the  hand  unknown  ; 
Crownless  and  sceptreless  Belshazzar  lay, 
A  robe  of  purple  round  a  form  of  clay." 

Was  it  God's  hand  that  slew  him  ?  We  are  not  called 
upon  to  relieve  God  of  responsibility.  The  hand  that 
drove  that  dagger  was  divinely  allowed  to  do  it.  We 
may  make  the  most  of  that.  What  does  it  mean  ? 
Law  was  allowed  to  take  its  course.  The  Buddhist 
doctrine  of  Kartna — the  doctrine  of  consequences — is 
tremendously  true.  "  The  soul  that  sinneth,  it  shall 
die."  "  As  a  man  soweth,  so  also  shall  he  reap." 
The  hand  behind  these  fingers-  has  a  sword  in  it. 
"When  he  shall  whet  his  glittering  sword,  who  shall 
stand  before  him?" 

That  phosphorescent  inscription  in  Belshazzar's 
hall  is  a  foregleam  of  judgment.  Weighed,  Wanting, 
Divided  !  We  must  give  an  account  of  the  deeds 
done  in  the  body.  There  is  to  be  a  great  assize. 
The  account  kept  here  so  imperfectly  is  to  be  bal- 
anced sometime.  Things  will  not  be  left  forever  at 
odds  and  ends.  There  is  reason  in  the  present  dis- 
order of  justice.  If  all  sins  were  punished  in  this 
present  life,  we  would  think  there  is  to  be  no  judg- 
ment because  there  is  no  need  of  it.  If  no  sins  were 
punished  in  this  present  life,  we  would  conclude  that 
there  is  to  be  no  judgment  because  there  is  no  God. 
We  see  the  fingers  only  and  are  left  to  infer  the  right 
arm.  Here  is  enough  to  set  men  thinking.  Here  is 
enough  to  drive  men  to  a  conclusion. 

It  is  as  Robertson  says:  "The  judgment-coming 
of  Christ  is  like  the  springing  of  a  mine.  There  is  a 
moment  of  deep  suspense  after  the  match  has  been 
applied   to  the   fuse  ;  men  stand  at  a  distance  and 


THE  PART  OF  THE  HAND  THAT  WROTE.     I41 

hold  their  breath  ;  there  is  nothing  seen  but  a  thin 
column  of  white  smoke  rising  fainter  and  fainter  till 
it  seems  to  die  away.  Then  men  breathe  again  ;  and 
the  inexperienced  would  approach  the  place  thinking 
that  the  thing  had  been  a  failure  ;  but  just  when  expec- 
tation has  begun  to  cease,  the  low,  deep  thunder  sends 
up  the  earth  to  heaven,  and  all  that  was  on  it  comes 
crushing  down  again  in  its  far  circle,  shattered  and 
blackened  with  the  blast."  The  foolish  see  a  slight 
token  of  the  doctrine  of  retribution  and  give  no  heed  ; 
but  the  wise  are  admonished  and  avoid  it. 

Third.  Here  also  is  an  atinouncetnejit  of  God's  7nilder 
attributes.  God  is  love.  Was  that  announced  in  Bel- 
shazzar's  hall  ?  Aye,  it  was.  Daniel  the  prophet  was 
sent  for  to  interpret  the  writing  ;  Daniel  the  Mes- 
sianic prophet  who  could  not  enter  that  palace  hall 
without  bringing  with  him  the  message  of  pardoning 
mercy ;  Daniel  the  prophet  whose  whole  life  and 
character  were  bound  up  in  the  hope  of  Messiah — the 
Christ  of  God.  It  was  he  who  called  Messiah  by 
name  ;  who  prophesied  his  vicarious  death  in  behalf 
of  the  people.  He  announced  His  coming  in  the  ful- 
ness of  time.  It  was  Daniel  the  prophet  who  inter- 
preted the  vision  of  the  great  image  and  the  stone 
cut  out  of  the  mountain  without  hands.  It  was  he 
who  interpreted  the  vision  of  the  four  beasts,  the 
great  world-powers  that  vanished  to  give  way  to  the 
empire  of  the  Son  of  Man.  As  Daniel  draws  near, 
the  Saviour  comes  upon  the  scene. 

Here  is  the  whole  hand.  The  hand  with  the  nail- 
prints  in  it.  Here  is  the  hand  that  explains  the  fingers 
of  all  prophecy.  Here  is  the  bleeding  hand  that  in- 
terprets the  significance  of  all  sacrifice — the  Lamb 
slain  from  the  foundation  of  the  world. 


142     THE  PART  OF  THE  HAND  THAT  WROTE. 

The  mysteries  are  clearing  now.  The  problem  of 
nature  finds  its  solution  in  the  word  of  Christ  :  "  Con- 
sider the  lilies  of  the  field  how  they  grow  ;  they  toil 
not,  they  spin  not,  yet  your  Father  careth  for  them." 
The  problem  of  providence  is  solved  in  him  :  "  Much 
more  shall  he  care  for  you."  And,  "  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him  should  not  perish, but  have 
everlasting  life."  We  call  that  "  grace  "  ;  but  indeed 
it  is  the  very  consummation  of  providence — the  one 
supreme  "  special  providence  "  in  behalf  of  sinful  men. 
And  the  problem  of  history  is  cleared  up.  Yonder  is 
the  effigy  of  the  cross  against  the  sky  and  over  it  is 
the  superscription:  "I. N.R.I." — Jesus  of  Nazareth, 
King  of  the  whole  Israel  of  God.  Set  that  inscription 
over  against  the  words  that  were  written  on  Belshaz- 
zar's  banquet  hall.  It  means  that  above  all  kings  and 
potefftates,  He,  whose  right  it  is  to  reign,  shall  be  su- 
preme over  all. 

But  who  hath  believed  our  report  ?  And  to  whom 
is  the  arm  of  the  Lord  revealed  ?  The  arm  of  the 
Lord  !  When  God  approached  the  work  of  redemp- 
tion he  is  represented  as  rolling  back  his  sleeve  like  a 
workman  addressing  himself  to  some  tremendous 
task.  He  made  bare  his  arm  on  Calvary.  The  arm 
of  the  Lord  is  made  manifest  in  the  redemptive  power 
of  his  only  begotten  and  well-beloved  Son.  But  to 
whom  is  that  arm  revealed  ?  He  shall  grow  up  as  a 
tender  plant  and  as  a  root  out  of  dry  ground,  and 
there  is  no  form  nor  comeliness  that  we  should  desire 
him.  Nevertheless,  he  is  wounded  for  our  transgres- 
sions, and  by  his  stripes  we  are  healed.  When  he 
shall  give  his  soul  an  offering  for  sin,  he   shall  see 


THE    PART    OF    THE    HAND    THAT    WROTE.  143 

his  seed,  he  shall  prolong  his  days,  and  the  pleasure 
of  the  Lord  shall  prosper  in  his  hand. 

This  is  the  conclusion  of  the  whole  matter.  This 
is  the  quod  erat  demonstrandum  at  which  we  arrive 
when  we  proceed  from  the  fingers  to  the  hand,  from 
the  pierced  hand  to  the  strong  arm,  from  the  strong 
arm  to  the  infinite  intellect,  and  from  that  intellect 
to  the  loving,  omnipotent  heart.  Faith  can  no 
further  go.  Here  is  the  end  of  all  problems  in 
nature,  providence,  history.  His  kingdom  is  an 
everlasting  kingdom,  and  his  dominion  endureth 
forever  and  ever.     Amen. 


THE  CONSPIRACY  AGAINST  THE 
LIQUOR  TRAFFIC. 

A  Complaint* 

I  take  pleasure  in  the  opportunity  of  being  heard 
for  my  cause.  The  fraternity  which  I  represent  is 
engaged  in  a  legitimate  traffic.  The  law  recognizes 
and  sanctions  it.  At  this  juncture,  however,  owing 
to  a  long-continued  appeal  to  prejudice  and  passion, 
there  is  a  manifest  conspiracy  in  many  quarters 
against  us.  We  feel  that  we  are  wronged,  and  the 
class  of  people  represented  in  this  congregation 
is  largely  responsible  for  the  wrong  which  is  being 
inflicted  upon  us.  We  are  satisfied,  nevertheless, 
that  you  will  be  willing  to  accord  us  fair  treatment 
when  you  have  listened  to  our  plea.  The  counts  of 
our  complaint  are  as  follows  : 

I.  The  courts  are  against  us.  In  nearly  all  cases, 
which  have  recently  been  submitted  to  their  arbitra- 
tion, the  decisions  have  been  adverse  to  our  interests. 
The  last  instance  is  of  a  most  flagrant  character.    It  has 


*  The  preacher  in  introducing  the  subject  remarked:  "It 
is  only  just  to  give  the  rum  sellera  hearing  before  condemning 
him.  He  complains  that  there  is  a  conspiracy  against  him. 
He  is  entitled  to  fair  play.  Let  him  therefore  speak  foi  him- 
self." 

(144) 


A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC.      I45 

been  decided  that  we  cannot  do  business  "  within  two 
hundred  feet  of  any  church  or  public  school."  It  is 
conceded  that  there  is  an  ancient  law  to  that  effect  on 
the  statute  books,  but,  as  everybody  is  aware,  that  law 
has  been  regarded  as  a  dead  letter  for  many  years. 
It  is  now  proposed  to  enforce  it  rigidly. 

It  is  obvious  that  under  this  decision  a  shameful 
stigma  is  put  upon  our  business.  No  other  industry 
is  excluded  from  the  immediate  vicinity  of  churches 
or  public  schools.  Why  should  a  discrimination  be 
made  against  us  ?  In  this  manner  we  are  branded 
like  lepers  of  the  olden  time  who  were  required  to 
stand  afar  off,  with  their  fingers  upon  their  lips,  cry- 
ing, "  Unclean  !  unclean  !  " 

We  are  involved  in  another  hardship  by  this  de- 
cision of  the  court.  A  considerable  number  of  liquor 
establishments  were  set  up  within  the  prescribed 
limit  under  the  old  order  of  things.  Of  course  we 
knew  that  the  law  referred  to  was  in  existence,  but 
we  had  no  reason  to  expect  that  it  would  be  used 
against  us.  In  one  section  of  this  city  there  are  no 
less  than  twenty  saloons  within  two  hundred  feet  of 
a  church.  The  proprietors  of  these  establishments 
must,  as  matters  now  stand,  retire  from  business.  It 
must  be  obvious  to  any  fair-minded  man  that  this  is 
not  in  the  nature  of  fair  play. 

It  is  our  desire  to  keep  on  the  best  possible  terms 
with  all  reputable  classes  of  people.  We  especially 
desire  to  cultivate  good  feeling  with  the  churches. 
But  this  unjust  provision  opens  an  unnecessary  gulf 
between  us.  We  would  be  pleased  to  establish 
the  same  terms  with  the  churches  which  now 
exist  between  us  and  the  play-houses  and  resorts  of 
similar  character.     The  proper  relation  is  that  which 


146        A  CONSPIRACY   AGAINST   THE   LIQUOR  TRAFFIC. 

was  to  be  seen  in  Bristol,  England,  where  a  church 
stood  upon  the  summit  of  a  hill  and  at  the  foot  of  the 
stairway  a  liquor  store.  A  wag  wrote  this  inscription 
half  way  up  : 

"  There's  a  spirit  above  and  a  spirit  below, 
A  spirit  of  love  and  a  spirit  of  woe  ; 
The  spirit  above  is  the  Spirit  Divine  ; 
The  spirit  below  is  the  spirit  of  wine." 

This  is  as  it  should  be — barring  some  unfortunate 
expressions.  There  is  no  reason  why  there  should  be 
any  ill-feeling  between  us. 

II.  There  is  a  combination  of  the  police  against  us.  A 
man  named  Roosevelt  has  recently  come  into  power 
in  this  city  and  the  dear  old  times  are  gone.  His 
preposterous  position  is  this:  that  he  is  not  appointed 
to  make  laws  or  interpret  them,  but  simply  to  enforce 
them.  And  he  is  enforcing  the  laws.  And  things 
are  getting  to  be  intolerable. 

As  matters  were  under  the  old  regime,  the  pro- 
prietor of  a  saloon,  with  perhaps  a  gambling  place 
overhead  and  a  brothel  attached,  had  merely  to 
"  see  "  the  police  captain  of  the  precinct  and  possibly 
the  patrolman,  and  he  was  never  molested.  Now, 
however,  the  screws  are  turned  on:  we  are  obliged  to 
keep  the  laws  just  like  grocers,  preachers,  handicrafts- 
men, millionaires  and  other  people. 

This  is  in  contravention  of  all  precedent.  It  has 
never  been  expected  of  liquor-dealers  that  they  would 
keep  the  laws.  Indeed  we  have  been  given  to  under- 
stand that  the  law-makers  and  the  magistrates  them- 
selves did  not  expect  that  we  should  observe  them. 
We  have  no  objection  to  law;  our  objection  is  simply 
to  its  construction  as  bearing  against  us.     The  fact  is 


A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFI'IC.      147 

that  we  have  never  before  been  included  among  the 
law-observing  classes.  Superintendent  Byrnes,  be- 
fore he  retired  from  his  place,  made  the  statement 
that  a  large  majority  of  the  saloon-keepers  of  New 
York  were  openly  and  avowedly  conducting  their 
business  in  violation  of  the  Excise  Law.  All  this, 
however,  has  been  changed.  We  would  be  glad  to 
"  see  "  the  captain  of  the  precinct,  the  magistrates  if 
necessary,  the  patrolman,  and  all  who  are  concerned 
in  these  premises,  but  we  are  informed  that  this  would 
merely  be  a  further  violation  of  law. 

III.  We  are  not  allowed  to  do  business  on  Sunday.  The 
injustice  of  the  situation  at  this  point  is  evident  from 
the  fact  that  we  are  not  Puritans,  do  not  believe  in 
the  Fourth  Commandment,  take  no  stock  in  the  Bible 
or  Blue  Laws. 

If  it  be  said  that  Sunday  is  recognized  as  dies  non 
in  the  constitutional  fabric  of  our  republic,  we  reply 
that  we  ought  not  to  be  subjected  to  the  imposition 
of  laws  which  are  distinctively  American,  because  our 
fraternity  is  almost  exclusively  made  up  of  foreigners. 
The  population  of  this  country  is  conglomerate, 
made  up  of  people  from  every  quarter  of  the  globe. 
It  ought  to  be  clear  that,  if  we  are  to  continue  in 
peace  with  one  another,  the  laws  and  customs  of  the 
country  must  be  adjusted  to  the  various  elements  of 
its  population.  The  Irish  will  be  irritated  if  they  are 
prevented  from  raising  the  green  flag  upon  the  City 
Hall.  The  Turks — and  the  Turkish  contingent  in 
our  city  is  by  no  means  inconsiderable — ought  to  be 
allowed  to  observe  the  marital  customs  of  their  na- 
tive land,  where  every  man  is  permitted  to  have  four 
wives  if  he  can  afford  it.  And  the  Germans,  who 
have  their  beer  gardens  in  the  Fatherland,  should  be 


148       A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC. 

allowed  to  have  their  beer  gardens  here.  Have 
Uitlanders  no  rights  ?  How  can  Germans  live  with- 
out their  beer  on  Sunday  ?  Let  every  nationality  be 
permitted  to  have  its  own  way.  This  is  the  proper 
method  of  running  a  free  government.  The  will  of 
the  majority  has  nothing  to  do  with  it. 

It  should  be  considered  also  that  Sunday  is  our 
most  profitable  day.  More  than  one-third  of  our  en- 
tire receipts  are  from  our  Sunday  sale  of  liquors. 
The  workingmen  get  their  wages  on  Saturday  night; 
if  in  the  good  old  times  you  had  looked  into  our 
places  of  business  on  Sunday,  we  could  have  shown 
you  what  became  of  those  wages.  In  order  that  our 
traffic  might  be  as  unobtrusive  as  possible,  we  have 
been  willing  to  close  our  establishments  in  front  and 
admit  patrons  through  the  side-door.  But  it  has 
been  decided  that  we  shall  not  be  permitted  to  do 
this.  In  taking  this  position  you  are  robbing  us  and 
our  families  of  our  livelihood.  The  laboring  man's 
wages,  which,  if  allowed  to  take  their  normal  course, 
would  come  into  our  tills,  are  spent  for  his  family's 
food  and  clothing,   and  we  get  practically  none  of  it. 

IV.  We  are  forbidden  to  sell  liquor  to  minors.  The 
law  respecting  this  matter  has  hitherto  been  re- 
garded as  a  dead  letter  ;  but  we  are  now  admonished 
that  we  must  observe  it. 

A  considerable  part  of  our  income  is  from  this 
source.  There  are  some  of  our  fraternity  who  have 
had  special  doors  for  the  accommodation  of  children. 
You  have  no  idea  how  many  boys  and  girls  have  been 
accustomed  to  patronize  us.  If  you  will  consult  the 
records  of  the  Gerry  Society,  you  will  observe  how 
important  this  source  of  income  is  to  our  prosperity- 
A  few  days  ago  a  lad  of  seven  years  was  carried  away 


A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFP'IC.      I49 

to  one  of  our  police  stations  and  pronounced  by 
physicians  to  be  a  confirmed  inebriate.  That  is  the 
work  we  are  doing.  That  is  where  our  bread  and 
butter  largely  come  from.  That  is  how  we  are  en- 
abled to  build  our  comfortable  homes,  provide  our- 
selves with  diamonds  and  our  wives  with  jewels,  and 
erect  great  breweries  and  distilleries.  It  must  be 
perceived  that  the  proposition  to  curtail  our  income 
at  this  point  is  in  the  nature  of  downright  robbery. 

And  further  consider  the  disreputable  methods 
which  are  being  employed  to  enforce  this  antique  law 
against  us.  The  man  Roosevelt  has  stooped  to  the 
employment  of  children  as  spies  in  order  to  convict 
us.  The  very  boys  and  girls  who  have  been  our  reg- 
ular patrons  day  after  day,  have  been  hired  to  come 
in  with  pails  and  bottles  for  liquor,  and  subsequently 
to  testify  against  us.  Think  what  a  debauchingof  the 
youthful  mind  and  conscience  is  involved  in  such  a 
course  as  this  !  How  can  the  children  who  come  under 
the  malign  influence  of  Roosevelt  in  this  manner  ever 
be  expected  to  grow  up  into  good  citizens  and  orna- 
ments of  society  ?  The  newspapers  have  duly  venti- 
lated the  true  character  of  such  methods.  They  have 
grasped  the  situation  and  join  us  in  uttering  an  indig- 
nant protest  in  the  name  of  violated  humanity. 
Childhood  is  sacred  ;  let  it  not  be  thus  wronged  and 
perverted  ;  for  it  is  a  true  saying,  "  The  child  is 
father  of  the  man."  Where  are  the  churches  that 
they  do  not  properly  grasp  this  matter  and  lift  up 
their  voices  against  it  ?  Have  they  forgotten  what 
their  divine  Teacher  said  :  "Whosoever  shall  offend 
one  of  these  my  little  ones,  it  were  better  that  a 
millstone  were  hanged  about  his  neck  and  that  he 
were  drowned  in  the  depths  of  the  sea  "  ? 


150       A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC. 

V.  //  is  proposed  to  raise  the  license.  A  bill  is  now 
before  the  Assembly  of  the  State  of  New  York,  look- 
ing to  this  end.  We  have  sent,  however,  an  imposing 
delegation  to  Albany  to  checkmate  this  proposed  in- 
fringement of  our  rights. 

Why  indeed  should  there  be  any  license  upon  our 
traffic  at  all?  Is  not  ours  a  legitimate  business? 
Did  not  God  make  alcohol  ?  Every  creature  of  God 
is  good.  We  agree  with  you  that  it  is  to  be  used  as 
not  abusing  it.  The  most  of  you,  however,  will  con- 
cede that  it  is  right  to  drink.  But  if  it  is  right  to  use 
intoxicating  liquor  as  a  beverage,  it  is  obviously  right 
to  buy  and  sell  it.  That  gives  the  saloon  a  lawful 
standing  as  real  as  that  of  the  meat-market  or  the 
tailor  shop. 

But  if  there  must  be  a  license,  let  it  be  as  low  as 
possible  so  that  any  honest  man,  who  is  disposed  to 
enter  upon  our  business,  can  do  so.  The  argument  that 
because  ninety-five  percent,  of  the  paupers,  criminals 
and  insane  people  are  made  so  by  intoxicating  liquor, 
therefore  the  saloon  should  be  taxed  to  support 
the  jails,  poor  houses,  and  insane  asylums,  is  all 
rubbish.  What  is  the  state  for,  we  enquire,  but  to 
take  care  of  its  dependent  wards  ?  And  inasmuch  as 
the  people  constitute  the  state,  there  should  manifestly 
be  an  equable  apportionment  of  taxes  among  all. 

To  increase  the  license  fee  at  this  juncture  will 
freeze  out  many  of  the  poor  but  honest  rumsellers  who 
find  it  difficult  even  under  present  conditions  to  make 
both  ends  meet.  And  what  will  become  of  them? 
They  cannot  dig  ;  to  beg  they  are  ashamed.  They 
have  never  served  an  apprenticeship  in  any  handi- 
craft. Their  skill  in  mixing  drinks,  shaking  dice  and 
discussing  municipal  politics,  would  go  for  nothing 


A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC.      151 

in  any  other  position  of  life.  If  you  force  them  out 
of  their  present  business,  you  will  drive  them  into 
some  such  vulgar  industry  as  hod-carrying  or  raking 
the  streets.  This  vi^ould  be  an  offense  to  their  man- 
hood and  self-respect.  Their  proud  spirits  would 
bow  and  break,  if  they  were  forced  to  pass  from  a 
life  of  genteel  leisure  and  come  under  the  curse  pro- 
nounced upon  the  race,  "In  the  sweat  of  thy  face, 
shalt  thou  eat  bread." 

VI.  The  public  schools  are  arrayed  against  us.  A 
bill  has  recently  passed  the  Legislature  calling  for 
temperance  education.  The  effect  of  this  will  be  to 
cut  off  our  supplies  at  the  very  source.  Our  patrons 
are  dying  off  at  the  rate  of  a  million  or  there- 
abouts every  year.  It  is  estimated  that  a  hundred 
thousand  of  these  die  from  drunkenness.  But  are 
we  to  blame  for  their  overdoing  the  thing  ?  Our 
whole  constituency  is  practically  wiped  out  every  ten 
years.  Where  are  the  further  patrons  of  the  liquor 
traffic  to  come  from,  if  the  rising  generation  is  to  re- 
ceive fanatical  instruction  as  to  the  influence  of  alco- 
hol on  the  human  system  ? 

We  are  aware  that  for  many  years  there  was  a  law 
upon  the  statute  books  requiring  such  temperance  in- 
struction, but  this  law  was  prudently  drawn  in  such 
a  manner  as  that  no  penalties  were  affixed  to  the  viola- 
tion of  it.  This  left  the  teachers  in  our  public  schools 
to  consult  their  own  pleasure.  Many  of  these  teachers 
— particularly  such  as  were  indebted  for  their  ap- 
pointment to  the  friends  of  the  liquor  traffic  in  our 
municipal  government  and  elsewhere — had  conscien- 
tious scruples  against  such  instruction,  and  accord- 
ingly they  forbore  to  give  it. 

The  new  law  was  passed  a  year  ago  in  defiance  of  the 


152      A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC. 

united  protest  of  our  friends.  As  it  differs  from  the 
former  law  chiefiy  in  the  fact  that  penalties  are  af- 
fixed to  it,  the  brewers,  distillers,  wholesale  liquor 
dealers  and  dramsellers  were  a  unit  in  opposing  it. 
No  attention,  however,  was  paid  to  this  imposing 
array  of  respectable  influence.  The  bill  was  passed 
in  both  houses  of  the  Legislature  without  a  single 
dissenting  vote. 

In  our  opposition  to  this  law  we  were  reinforced, 
also,  by  "  The  Church  Temperance  Society  " — which,  it 
may  be  said  in  passing,  is  the  only  organization  of  this 
character  which  we  can  endorse.  It  denounces 
drunkenness,  which  we  also  cordially  disapprove. 
But  it  favors  temperance  in  the  proper  and  scriptural 
sense — that  is,  moderation  in  the  use  of  intoxica- 
ting drinks  as  in  every  thing  else — and  so  do  we.  But 
despite  this  combination  of  forces,  the  law  was  en- 
acted, and  it  is  now  being  carried  out  with  more  or 
less  of  sympathetic  acquiescence  by  the  teachers  in 
our  public  schools. 

We  were  still  further  aided  in  our  efforts  to  pre- 
vent the  enactment  of  this  law  by  the  State  Superin- 
tendent of  Public  Instruction,  who  addressed  to 
teachers  a  personal  circular,  in  which  they  were  in- 
vited to  join  with  him  in  a  petition  to  the  Governor 
calling  for  a  veto  of  this  pernicious  bill.  Many  of 
the  teachers  who,  from  conscientious  conviction, 
had  previously  refused  to  give  temperance  instruc- 
il  jn  to  their  classes,  joined  willingly  with  the  State 
Superintendent  in  this  petition.  But  it  was  of  no 
avail  ;  there  were  other  influences  at  work  over  which 
we  had  no  control,  and  at  the  eleventh  hour  the 
Governor  signed  the  bill.  The  result  is,  that  at  this 
moment    the  boys  and   girls  are  being  taught  that 


A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC.      153 

alcohol  is  a  poison,  that  used  in  excess  it  defiles  the 
blood,  soddens  the  flesh,  injures  the  digestion,  dis- 
arranges the  nervous  system  and  weakens  the  func- 
tions of  the  brain.  It  must  be  clear  to  all  right-think- 
ing people  that  this  is  a  blow  aimed  at  our  prosperity, 
and  that  an  unfair  advantage  is  being  taken  of  us. 

An  effort  is  being  made,  however,  in  the  present 
legislature  to  so  amend  this  law  as  to  eliminate  its 
objectionable  features,  and  in  behalf  of  justice  and  hu- 
manity it  is  hoped  that  no  serious  opposition  may  be 
made  to  it.  If  the  proposed  measure  goes  through, 
the  form  of  the  temperance  education  law  will  remain; 
but  no  real  or  effective  penalties  will  be  attached  for 
disobedience.  This  is  as  it  should  be.  Laws  are 
unobjectionable — if  only  they  are  not  enforced.  No- 
body, for  example,  would  make  any  objection  to  the 
Monroe  Doctrine  at  this  present  juncture  but  for  the 
unfortunate  disposition  in  some  quarters  to  enforce  it. 

VII.  We  complain  of  the  attitude  of  the  churches. 
What  is  the  church  ?  A  religious  organization.  It  is 
the  business  of  the  church  to  teach  free  will,  fixed 
fate,  foreknowledge  absolute.  As  one  of  the  poets 
has  said  : 

"  Content  you  with  monopolizing  heaven, 
And  let  this  little  rolling  ball  alone.'" 

But  what  have  we  ?  A  scandalous  exhibition  of 
ecclesiastical  degeneration.  A  general  and  complete 
departure  from  the  policy  of  him  who  said,  "  My 
kingdom  is  not  of  this  world." 

The  preachers  have  taken  to  preaching  politics  ! 
What  have  they  to  do  with  politics  ?  That  is  our 
affair.  From  time  immemorial  we  have  been  per- 
mitted   to  do   as  we  pleased    with    legislatures   and 


154     A    CONSPIRACY    AGAINST    THE    LIQUOR    TRAFFIC. 

courts.  We  have  been  permitted  to  manage  primaries, 
frame  laws,  control  magistrates,  and  name,  from  among 
our  own  fraternity,  members  of  the  Excise  Board. 
Now  everything  is  at  odds  and  ends.  The  church 
has  assumed  such  an  attitude  that  the  rrianagers  of 
both  political  parties  are  no  longer  free  to  consult  our 
wishes.  We  are  frankly  admonished  that  Christian 
citizens  henceforth  propose  to  vote  as  they  pray.  If 
this  continues,  if  the  Church  so  far  forgets  her  high 
calling  as  to  persist  in  interfering  in  the  manage- 
ment of  sublunary  things,  what  is  to  become  of  us? 

Nor  is  this  all.  Misfortunes  never  come  singly. 
Until  recently  we  have  felt  sure  of  the  recognition 
and  the  moral  support  of  the  Roman  Catholic 
Church.  But  lo  and  behold,  the  papal  delegate, 
Satolli,  has  recently  decided,  in  the  case  of  an  Ohio 
appeal,  that  liquor  dealers  shall  not  be  admitted  to 
the  sacrament,  and,  if  they  refuse  to  throw  up  their 
business,  may  be  expelled  from  Catholic  Associations. 
This  means  that  we  have  no  longer  an  ecclesiastical 
refuge.  It  is  of  momentous  significance  in  view  of 
the  fact  that  a  large  number,  if  not  a  majority,  of  our 
fraternity  are  members  of  the  Catholic  communion, 
"  Rum  and  Romanism  "  is  to  be  no  longer  a  combina- 
tion to  juggle  with.  His  Holiness  Leo  XIII.  has  turned 
his  back  upon  us  ;  we  are  delivered  over  to  the  uncove- 
nanted  mercies  of  God  ! 

It  is  manifest,  therefore,  that  there  is  a  conspiracy 
against  us.  And  under  these  circumstances  we  have 
no  alternative  but  to  enter  our  complaint  and  to  pre- 
sent an  earnest  plea  for  fair  dealing.  The  people  are 
probably  not  informed  generally  of  the  dimensions 
of  the  liquor  trafhc.  It  is  an  industry  of  immense 
importance   to  the  financial  well-being   of  the  land. 


A   CONSPIRACY   AGAINST   THK   LKJUOR   TRAFFIC.        155 

We  have  about  nine  thousand  saloons  in  New  York 
City  alone  ;  that  is,  one  for  every  twenty-five  families. 
If  these  saloons  were  drawn  up  in  line,  they  would 
make  a  street  thirty  miles  long  ;  the  windows  on  either 
side  filled  with  red  bottles  and  nude  pictures,  and  the 
sidewalks  lined  with  kegs,  barrels  and  loafers.  The 
amount  of  money  which  passes  through  our  hands  is 
something  immense.  It  is  estimated  that  last  year 
not  less  than  one  thousand  millions  of  dollars  was 
employed  in  this  country  in  the  manufacture  and  sale 
of  intoxicating  liquors.  The  Chamber  of  Commerce 
in  this  city  understands  the  importance  of  this  traffic; 
it  has  accordingly  issued  its  manifesto  and  appointed 
its  lobbyists  to  influence  legislation  in  our  behalf. 
Now  unless  something  is  done  to  arrest  the  present 
agitation,  this  great  industry  must  be  immensely  in- 
jured, if  not,  as  some  fanatics  desire,  practically 
blotted  out.  We  present  our  complaint,  therefore,  to 
you,  reasonable  people,  in  the  name  of  justice,  of 
humanity,  of  pure  and  undefiled  religion,  of  indus- 
trial prosperity,  of  the  proper  training  of  childhood, 
of  the  welfare  of  the  working-classes,  of  personal 
freedom  and  of  our  own  prosperity  and  well-being. 
Let  this  conspiracy  cease.  Leave  the  rum-seller  to 
the  possession  of  those  rights  to  which  he,  in  com- 
mon with  all  other  citizens  of  this  free  common- 
wealth, is  entitled,  to  wit,  liberty  and  the  pursuit  of 
happiness.* 

*At  the  conclusion  of  this  plea,  the  preacher  said,  "  If  I 
were  counsel  for  the  conspirators,  I  should  be  willing  to  submit 
the  case  to  this  jury  without  argument.  As  it  is,  I  have  but 
two  words  to  offer,  and  these  are  words  of  the  living  God.  The 
first  is  with  respect  to  the  rumseller :  '  Cursed  is  every  one  that 
putteth  the  bottle  to  his  neighbor's  lips.'  The  second  has  to  do 
with  his  victim  :  '  No  drunkard  shall  inherit  the  kingdom  of 
God.' " 


THE  WHITE  SOLAR  RAY. 

"  Because  it  is  written.  Be  ye  holy,  for  I  am  holy." — I.  Pkt.  i.  i6. 

It  is  safe  to  say  that  the  average  hearer  takes  no 
special  interest  in  the  doctrine  of  the  divine  holiness. 
Is  it  because  he  cannot  apprehend  it?  Yet  there  is 
no  more  of  mystery  here  than  with  reference  to  any 
other  of  the  attributes  of  God.  His  love  passeth  all 
understanding  ;  his  judgments  are  a  mighty  deep. 
Or  is  it  because  there  is  no  practical  value  in  a  con- 
sideration of  this  theme  ?  But  surely  we  are  interested 
in  our  own  lineage  ;  our  father's  honesty,  our  mother's 
purity  are  matters  of  concern  to  us.  The  suggestion 
of  a  bar  sinster  on  our  shield  would  be  instantly  re- 
sented. Surely  then  since  God  is  our  father,  the  study 
of  his  character  should  be  of  deep  interest  to  us.  The 
fact  is,  however,  there  is  something  within  us  which 
is  antipathetic  to  the  divine  holiness — something  which 
is  offended  by  it.  This  is  a  serious  matter.  The  eye 
was  made  for  light  and  is  of  no  value  except  as  it  is 
properly  adjusted  to  it.  If  the  eye  shrinks  from  the 
light,  or  cannot  bear  it,  the  time  has  come  for  an  oc- 
culist  to  exercise  his  skill  upon  it. 

The  importance  of  this  doctrine  is  indirectly  certi- 
fied by  the  fact  that  infidelity  has  so  virulently  as- 
sailed it.  David  Strauss  argues  against  the  divine 
holiness  because,  as  h§  says,  "  It  involves  the  thought 

(156) 


THE    WHITE    SOLAR    RAY.  157 

of  susceptibility  t&  impressions  ab  extra,  which  is  in- 
consistent with  absolute  being."  But  what  of  that? 
God  is  not  "absolute  being,"  if  indeed  there  is  any 
such  thing  as  absolute  being  ;  he  is  a  distinct  and 
concrete  personality  whom  we  delight  to  call  Our 
Father.  Another  objection  urged  in  a  similar  quarter 
against  the  divine  holiness  is  that  it  implies  a  vital 
relation  to  law  ;  the  fact  being  that  Deity  is  ex  lex  j 
that  is  outside  of  law.  But  this  is  not  true.  So  far 
from  being  outside  of  law,  God  is  the  very  source 
and  centre  of  it.  The  laws  of  the  universe,  natural 
and  moral,  radiate  from  him  as  the  light  of  the  solar 
system  does  from  the  central  sun.  Still  another  ob- 
jection urged  against  God's  holiness  is  that  it  sug- 
gests bondage,  while  Deity  must,  in  the  nature  of  the 
case,  be  morally  free.  This  objection,  however,  rests 
upon  a  wrong  idea  of  freedom,  namely,  an  equilibrium 
between  right  and  wrong.  On  the  other  hand  free- 
dom is  rightly  defined  to  be  felix  necessitas  boni,  or 
perfect  obedience  to  perfect  law.  In  this  sense  holi- 
ness is  indispensable  to  it. 

In  the  Scriptures  God  is  more  frequently  charac- 
terized by  his  holiness  than  in  any  other  way.  His 
name  is  the  Holy  One  of  Israel.  He  dwells  in  a  holy 
hill,  sits  on  a  throne  of  holiness,  and  his  robe  is  a  gar- 
ment of  holiness.  He  swears  by  his  holiness  and 
those  who  would  worship  him  must  approach  in  the 
beauty  of  holiness.  The  whole  system  of  rites  and 
ceremonies  in  the  Old  Economy  had  reference  to  this 
attribute.  This  system  may  be  broadly  classified 
under  the  heads  of  purifyings  and  sacrifices.  Water 
and  fire  are  the  great  purifiers.  There  were  "divers 
washings  ; "  hands  and  feet,  beds  and  dishes,  the 
person  of  the  leper, — all  were   sprinkled   with  water. 


i5i 


THE    WHITE    SOLAR    RAY. 


The  sacrifices  were  of  similar  import  ;  they  were  in- 
tended to  set  forth  that  moral  purification  which  is 
accomplished  by  the  expiatory  burning  out  of  guilt. 
Now  turn  to  the  New  Economy  and  we  shall  find 
that  Christ,  in  nailing  to  his  cross  the  handwriting 
of  ordinances  which  was  against  us  and  taking  it 
away,  preserved  the  whole  ancient  ritual  in  the  two 
simple  sacraments  of  Baptism  and  the  Lord's  Supper. 
In  Baptism  is  set  forth  symbolically  the  washing  of 
the  waters  of  regeneration,  and  in  the  Lord's  Supper 
we  have  a  compendium  of  all  burnt  offerings  in  the 
presentation  of  the  bruised  flesh  and  shed  blood  of  him 
who  was  sacrificed  once  for  all.  Thus  the  ceremonial 
of  both  the  Old  and  New  Dispensations  is  at  all 
points  significant  of  holiness  —  God's  holiness  and 
the  necessity  for  holiness  of  all  who  would  approach 
him. 

Once  under  the  Old  Economy  there  was  a  distinct 
vision  of  God.  It  was  at  a  time  when  Isaiah  was 
greatly  troubled  on  account  of  Israel's  sin.  The 
national  religion  was  honeycombed  with  formality 
and  worldliness.  "Hear,  O  heavens,"  cried  the  Prophet, 
"and  give  ear,  O  earth  :  for  the  Lord  hath  spoken  ;  I 
have  nourished  and  brought  up  children,  and  they 
have  rebelled  against  me.  The  ox  knoweth  his  owner, 
and  the  ass  his  master's  crib  ;  but  Israel  doth  not 
know,  my  people  doth  not  consider.  Ah,  sinful  nation, 
ye  have  provoked  the  Holy  One  of  Israel  unto  anger. 
Why  should  ye  be  stricken  any  more  ?  The  whole 
head  is  sick,  and  the  whole  heart  faint.  Your  hands 
are  full  of  blood.  Wash  ye,  make  you  clean  ;  cease 
to  do  evil  ;  learn  to  do  well."  Then  came  the  prophet's 
vision  ;  he  was  transported  to  a  palace  of  indescribable 
splendor  where  he  saw  the  Lord  sitting  upon  a  throne 


THE    WHITE    SOLAR    RAY.  159 

high  and  lifted  up.  Above  it  stood  the  seraphim, 
each  having  six  wings  ;  with  twain  he  covered  his 
face,  and  with  twain  he  did  cover  his  feet,  and  with 
twain  he  did  fly.  And  one  cried  unto  another,  and 
said,  "  Holy,  holy,  holy,  is  the  Lord  of  hosts."  The 
prophet  was  overwhelmed  with  his  vision  :  "  Woe  is 
me  !  for  I  am  undone  ;  I  am  a  man  of  unclean  lips, 
and  dwell  in  the  midst  of  a  people  of  unclean  lips, 
and  mine  eyes  have  seen  the  King."  Then  flew  one  of 
the  seraphim,  having  a  live  coal  which  he  had  taken 
from  the  altar  ;  and  he  laid  it  upon  the  prophet's  lips, 
saying,  "  Lo,  thine  iniquity  is  taken  away."  And  a 
voice  was  heard,  saying,  "Whom  shall  we  send  and 
who  will  go  for  us  ?  "  Then  the  prophet,  uplifted  and 
invigorated  by  his  glimpse  of  the  Holy  One,  answered, 
"  Here  am  I  ;  send  me." 

Once  at  the  beginning  of  the  New  Economy  we 
come  upon  a  similar  vision.  John  the  Evangelist,  old 
and  weary,  saw  from  his  desert  exile  the  rising  smoke 
of  martyr-fires.  He  knew  that  his  Christian  brethren 
were  suffering  all  manner  of  persecution  for  the  truth's 
sake.  "How  long,  O  Lord,"  he  cried,  "how  long?" 
Then  a  door  was  opened  into  heaven  and  he  saw  the 
great  white  throne,  "  and  he  that  sat  was  to  look  upon 
like  a  jasper  and  a  sardine  stone;  and  there  was  a  rain- 
bow above  him  in  sight  like  unto  an  emerald."  Then, 
amid  the  glory  of  golden  lamps  and  swinging  censers 
and  beauty  indescribable,  the  rush  of  angel  wings 
and  the  rapt  faces  of  an  innumerable  host  of  wor- 
shippers, he  heard  the  Trisagion  :  "  They  cried  one 
to  another,  saying.  Holy,  holy,  holy.  Lord  God  Al- 
mighty! "  And  the  dreamer  fell  at  his  feet  as  one 
dead  ;  then  a  kindly  hand  was  laid  upon  him,  and 
a   voice    said,    "  Fear    not,    I    am  he  that  liveth  and 


l6o  THE    WHITE    SOLAR    RAY. 

was  dead  and  am  alive  forevermore."  And  John 
arose  from  this  vision  of  the  divine  holiness  and  went 
forth  to  meet  with  renewed  courage  the  cares  and  re- 
sponsibilities of  life. 

It  is  not  a  vain  thing,  therefore,  to  address  our- 
selves to  the  study  of  the  divine  holiness  and  our 
personal  relation  to  it.  The  clearer  our  view  of  our 
Father's  majesty,  the  more  distinctly  shall  we  appre- 
hend the  possibilities  of  our  own  nature  as  his  chil- 
dren ;  and  the  more  earnestly  shall  we  be  moved  to 
keep  ourselves  unspotted  from  the  world  that  we  may 
resume  our  normal  relations  with  him. 

But  what  do  we  mean  by  God's  holiness?  We 
have  spoken  of  it  as  an  attribute,  but  in  fact  it  is  a 
bundle  of  his  attributes  rolled  into  one.  If  a  sunbeam 
be  transmitted  through  a  prism,  it  will  resolve  itself 
into  the  seven  primary  colors,  to  wit  :  violet,  indigo, 
blue,  green,  yellow,  orange  and  red,  and  always  in  that 
order.  It  is  thus  that  from  the  earthward  side  we 
perceive  the  attributes  of  God.  In  heaven  the  angels 
and  archangels  know  him  as  the  Holy  One  ;  but  here 
we  emphasize  his  love,  his  justice,  his  truth  and  all 
the  other  qualities  that  are  found  in  the  analysis 
of  holiness.  But  if  we  catch  the  seven  primary 
colors  in  a  concave  mirror,  we  shall  find  them 
reunited  at  its  focus,  and  again  we  shall  have  the 
white  solar  ray. 

The  best  definition  of  holiness  is  to  be  found  in 
the  primitive  meaning  of  the  word  itself,  whole-ness. 
God's  holiness  is  the  symmetry  of  all  divine  graces. 
One  of  the  early  fathers  said,  "The  divine  holiness  is 
a  most  perfect  pulchritude,  which  cannot  be  seen  with 
human  eyes  nor  declared  with  fleshly  lips." 

How  does  this  attribute  manifest  itself  before  us  ? 


THE    WHITE    SOLAR    RAY.  l6l 

(i)  Negatively,  in  a  perfect  freedom  from  sin.  It 
would  seem  to  be  a  gratuitous  thing  to  speak  of  the 
sinlessness  of  God  inasmuch  as  we  are  accustomed 
always  to  think  of  him  in  that  way.  In  fact,  how- 
ever, he  is  differentiated  in  this  particular  from 
nearly  all  the  pagan  conceptions  of  deity.  The 
best  the  cultivated  Greeks  and  Romans  could  do 
in  formulating  the  divine  ideal  was  to  be  seen  in  their 
Olympic  assemblage.  And  what  a  gathering  of  gods  ! 
What  crimes  and  revels  !  what  mobs  and  quarrels  ! 
Here  is  Bacchus,  a  drunken  vagabond.  Here  is 
Venus,  a  drab,  whose  name  is  associated  with  un- 
cleanness  in  literature  and  in  the  drama  to  this  day. 
Here  is  Mercury,  a  thief,  the  patron  god  of  the  ban- 
ditti who  still  in  our  time  infest  the  Italian  moun- 
tains. And  here  is  Jupiter,  the  father  of  the  gods, 
who  was  defiled  with  countless  vices  ;  who  hung  up 
his  faithless  wife  in  mid-heaven  with  anvils  tied  to 
her  heels.  Look  on  that  picture  and  then  on  this. 
What  a  contrast !  God  is  light ;  in  him  is  no  dark- 
ness at  all.  He  is  of  purer  eyes  than  to  behold  in- 
iquity. The  stars  of  heaven  are  not  clean  in  his 
sight.  Angels  and  archangels  veil  their  faces  before 
him  and  cry  continually,  "  Holy  !  Holy  !  " 

This  glorious  divine  attribute  is  shown  positively 
in  God's  hatred  of  everything  that  savors  of  sin.  Sin 
is  the  only  thing  in  all  the  universe  which  he  hates, 
and  he  hates  it  with  loathing  unspeakable.  Why 
not?  Sin  has  defiled  the  world  which  he  created  and 
pronounced  very  good  ;  has  covered  it  with  battle- 
fields and  filled  it  with  graves.  Sin  has  ruined  his 
masterpiece,  man,  whom  he  created  in  his  own  image, 
but  a  little  lower  than  the  angels,  has  embittered 
man's  heart  in  rebellion   against  his   own   beneficent 


l62  THE    WHITE    SOLAR    RAY. 

authority,  and  has  alienated  it  from  all  things  pure 
and  lovely  and  of  good  report.  Nay,  beyond  all 
things,  sin  slew  his  only  begotten  and  well-beloved 
Son.  It  is  written  that  the  sons  of  King  Zedekiah 
were  murdered  before  his  eyes.  How,  think  you,  did 
Zedekiah  regard  the  sword  that  was  drawn  dripping 
from  their  hearts  ?  Was  he  indifferent  to  it  ?  That 
would  have  been  most  unnatural.  God  hates  sin 
with  an  infinite  hatred  because  it  nailed  his  Beloved 
One  to  the  accursed  tree. 

And  God  must  needs  punish  sin.  He  is  the  ex- 
ecutive of  law  throughout  the  universe.  His  admoni- 
tion is  as  clear  in  Scripture  as  articulate  speech  can 
make  it :  "The  soul  that  sinneth,  it  shall  die."  Nor 
are  we  left  to  any  uncertainty  as  to  the  meaning  of 
this  death.  It  is  set  forth  under  such  figures  as  these  : 
the  fire  that  is  never  quenched,  the  worm  that  dieth 
not,  outer  darkness,  weeping  and  wailing  and  gnash- 
ing of  teeth. 

"  There  is  a  death  whose  pangs 
Outlive  this  fleeting  breath. 
Oh,  what  eternal  horrors  hang 
Around  the  second  death  !" 

If  it  be  said  that  these  are  mere  figures  of  speech, 
granted  ;  but  this  symbolism  is  quite  meaningless  and 
would  certainly  never  have  been  used  unless  there 
were  something  in  fact  to  correspond  with  it. 

Let  us  look  now  at  the  other  and  more  practical 
side  of  this  truth:  "Be  ye  holy;  for  I  am  holy." 
There  is  a  world  of  meaning  in  that  illative  conjunc- 
tion. The  ultimate  ground  of  all  moral  character 
lies  in  the  fact  that  as  God  is  our  Father,  we  must 
evermore  strive  to  be  like  him. 

Let    us   note  the   problem.     The  publican   stands 


THE    WHITE    SOLAR    RAY.  163 

yonder,  beating  upon  his  breast — because  he  knows 
that  the  trouble  lies  there — and  crying,  "God  be  merci- 
ful to  me  a  sinner  !  "  Off  yonder  is  the  sanctuary  at 
a  great  distance  from  him.  The  name  of  the  sanctu- 
ary suggests  its  character  ;  it  is  the  holy  place.  All 
things  within  that  enclosure  are  holy  ;  the  posts  and 
curtains,  the  altar,  the  candlestick,  the  lamps  and 
censers,  the  gifts,  the  frankincense,  every  knop  and 
almond  blossom  and  pomegranate,  the  priest's  mitre 
and  breast-plate  and  gem-clasped  girdle,  the  tinkling 
bells,  wreathen  chains  and  jeweled  hangings,  are  all 
consecrated  to  "holiness  unto  the  Lord."  At  the 
further  extreme  of  this  sacred  enclosure  is  the  Holiest 
of  All  ;  within  it  is  the  Ark  of  the  Covenant  with  its 
cherubim  between  whose  outstretched  wings  was  the 
token  of  the  peculiar  presence  of  the  Holy  One.  It 
is  meet  and  proper  that  the  publican  should  stand 
"  afar  off  "  from  that  sanctuary,  for  he  is  a  sinner,  and 
without  holiness  no  man  shall  see  God. 

Here  is  the  problem  :  How  to  bring  that  publican, 
without  offense  to  law  or  justice,  within  the  precincts 
of  that  holy  place  ?  It  is  an  iteration  of  the  old  ques- 
tion :  How  can  God  be  just  and  yet  the  justifier  of 
the  ungodly?  or,  from  man's  side.  How  can  a  man 
be  just  with  God  ? 

At  the  very  outset  it  is  obvious,  that  this,  sinner 
must  be  cleansed  from  his  sin.  This  will,  however, 
bring  him  into  possession  of  a  merely  negative  holi- 
ness ;  but  he  can  make  no  further  progress  until  he 
has  acquired  it.  The  laver  stands  before  the  altar  of 
incense.  The  heathen  themselves,  with  their  imper- 
fect conceptions  of  deity,  were  sensible  of  this  fact. 
Procul !  Procul !  Abesteprofaiii!  cried  the  guard 
before  the  heathen   shrines.     When   .^neas   returned 


164  THE    WHITE    SOLAR    RAY. 

from  the  wars  and  was  invited  to  worship,  he  said  to 
his  father,  Anchises,  "  Do  you  draw  nigh  and  sacri- 
fice ;  as  for  me,  this  is  not  lawful  until  I  have  cleansed 
myself  at  the  running  stream."  God  has  made  pro- 
vision for  this  cleansing  in  his  gospel.  The  blood  of 
Jesus  Christ  his  Son  cleanseth  from  all  sin.  Come 
now,  saith  the  Lord,  let  us  reason  together  ;  though 
your  sins  be  as  scarlet,  they  shall  be  as  white  as 
snow  ;  though  they  be  red  like  crimson,  they  shall  be 
as  wool. 

But  this  negative  holiness,  brought  about  by  the 
pardon  of  sin,  does  not  entitle  the  sinner  to  enter  the 
presence  of  the  Holy  One.  He  must  be  born  again 
and  he  must  be  built  up  in  character.  Provision  is 
made  for  this  also  by  the  influence  of  the  Holy 
Ghost.  The  Apostle  John  says,  "  Ye  have  an 
unction  from  the  Holy  One."  The  reference  is  to 
the  athletes  or  agonistai,  who  were  accustomed 
to  prepare  themselves  for  the  games  by  a  long  course 
of  training,  in  which  they  persistently  anointed  them- 
selves with  unguents,  to  secure  grace  and  suppleness. 
This  was  not  a  mere  superficial  anointing.  The  skin 
indeed  shone,  but  the  very  flesh  of  the  athlete  was 
pervaded  and  permeated  through  and  through  with 
the  ointment.  Such  is  the  influence  of  the  Spirit  in 
sanctification.  He  is  called  the  Holy  Spirit  because 
his  special  and  particular  function  is  to  endow  the 
forgiven  sinner  with  those  graces  which  shall  qualify 
him  to  enter  heaven.  Here  again  we  come  upon  the 
fact  that  holiness  is  the  sum  total  of  all  graces.  If 
the  fruits  of  the  Spirit,  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness  and  temperance, 
be  bound  together,  we  shall  have  the  same  resultant 


THE    WHITE    SOLAR    RAY.  165 

that  we  get  from  uniting  the  primary  colors   of  the 
spectrum,  namely,  the  white  solar  ray. 

In  the  acquiring  of  these  graces  we  fit  ourselves 
for  the  duties  and  responsibilities  of  common  life. 
It  is  written  that  when  Alexander  and  his  army  laid 
siege  to  Jerusalem,  the  High  Priest,  Jaddua — all 
other  hope  of  repelling  the  enemy  having  failed — 
arrayed  himself  in  his  white  garments  and  bound  on 
his  breast-plate  whereon  was  the  inscription.  Holi- 
ness unto  the  Lord.  At  his  approach,  the  legend 
says,  so  bright  was  that  whiteness  and  so  dazzling 
the  splendor  of  the  breast-plate,  that  Alexander  and 
his  army  were  overpowered  and  fell  prostrate  before 
him.  So  are  we  qualified  by  the  cultivation  of  godli- 
ness to  meet  all  the  trials  that  await  us. 

In  the  same  manner  are  we  prepared  for 
death.  Could  anything  be  more  beautiful  than  the 
passing  of  Chrysostom  ?  He  had  not  time  even  to  lie 
down  on  his  couch  ;  but  as  he  sat  in  his  chair  en- 
gaged in  devotions,  he  felt  the  approach  of  the  death 
angel.  "  Bring  me,"  said  he  to  his  attendant,  "  the 
white  garments  which  I  have  prepared  against  this 
hour."  And  thus  arrayed  in  "  fine  linen  clean  and 
white"  he  went  over  to  meet  God.  The  time  comes 
when  we  also  shall  be  called  to  pass  over.  As  we  ap- 
proach the  gate  we  shall  note  this  inscription  above 
it,  "  There  shall  in  no  wise  enter  here  anything  that 
defileth,  neither  anything  that  worketh  an  abomi- 
nation, or  maketh  a  lie  ;  but  they  which  are  written  in 
the  Lamb's  book  of  life.''  And  as  we  cross  the  thresh- 
old we  shall  find  ourselves  in  the  presence  of  a  great 
multitude  which  no  man  can  number,  all  of  them 
arrayed  in  white.  Here  are  men  and  women  who; 
during  their  earthly  lives,  were  sinners  like  ourselves, 


l66  THE    WHITE    SOLAR    RAY. 

but  they  were  washed  in  the  blood  of  Christ  and 
built  up  in  Christian  character  by  the  influence  of 
the  Spirit  of  God. 

And  a  voice  said,  "  What  are  these  which  are  ar- 
rayed in  white  robes  and  whence  came  they?"  And 
I  said  unto  him,  "  Sir,  thou  knowest."  And  he 
answered,  "  These  are  they  which  have  washed  their 
robes  and  made  them  white  in  the  blood  of  the  Lamb. 
Therefore  are  they  before  the  throne  of  God  and 
serve  him  day  and  night  in  his  temple.  And  he  that 
sitteth  on  the  throne  shall  dwell  among  them;  they 
shall  hunger  no  more,  neither  thirst  any  more; 
neither  shall  the  sun  light  on  them  nor  any  heat.  For 
the  Lamb  which  is  in  the  midst  of  the  throne  shall 
feed  them,  and  shall  lead  them  unto  living  fountains 
of  waters;  and  God  shall  wipe  away  all  tears  from 
their  eyes." 


THE  UNIVERSITY  OF  JERUSALEM.* 

"At  the  teet  of  Gamaliel. — Acts  xxii.  3. 

On  the  bow  of  a  Phoenician  grain-ship  ploughing 
her  way  through  the  Mediterranean  stood  a  lad  of 
fifteen  years  or  thereabouts,  shading  his  eyes  and  look- 
ing away  toward  the  south.  He  was  "going  to  col- 
lege." What  a  world  of  dreams  and  aspirations  is  in 
that  phrase,  "going  to  college!"  Up  to  this  time 
the  lad  had  pursued  his  studies  at  Tarsus  ;  he  was 
now  bound  for  Jerusalem, where  greater  opportunities 
were  afforded  for  the  obtaining  of  a  liberal  educa- 
tion. He  was  a  "  Hebrew  of  the  Hebrews,"  and  his 
heart  throbbed  fast  with  all  the  hopes  and  prejudices 
of  his  race.  He  could  scarcely  wait  to  see  Jerusalem 
that  lay  yonder  in  the  southern  mist.  On  the  left,  as 
they  skirted  the  shore,  he  saw  the  snow-crowned 
heights  of  Lebanon  with  the  green  mantle  of  cedar 
along  its  slopes  ;  and  further  on,  Carmel,  fraught 
with  memories  of  the  Lord's  controversy,  whose 
cliffs  had  echoed  to  the  people's  cry,  "  The  Lord, 
he  is  the  God  !  "  It  was  on  the  second  day  out, 
possibly,  that  the  ship  came  to  anchor  in  the  port 
X)f  Caesarea.     A  brief  land-journey  brought  the  youth 


*This  sermoH  was  preached  by  invitation  of  the  Student's 
Club  of  New  Yoric. 

(167) 


l68  THE    UNIVERSITY   OF    JERUSALEM. 

to  an  eminence,  from  which  the  scene  he  had  so 
longed  to  behold  burst  suddenly  upon  his  view. 
Jerusalem,  beautiful  for  situation,  the  joy  of  the 
whole  earth  !  Yonder  were  its  homes  and  palaces  ; 
in  the  midst  of  them  a  roof  of  gold  glittering  in  the 
sun,  with  marble  porticoes  around  it  ;  this  was  the 
"House  Magnifical."  A  little  later,  the  youth  stood 
before  the  city  gate,  which  he  did  not  enter,  probably, 
without  recalling  the  Psalmist's  rhapsody  :  "Our  feet 
shall  stand  within  thy  gates,  O  Jerusalem.  Peace  be 
within  thy  walls  and  prosperity  within  thy  palaces. 
For  my  brethren  and  companions'  sakes,  I  will  now 
say.  Peace  be  within  thee.  For  the  sake  of  the 
house  of  the  Lord  our  God  I  will  seek  thy  good." 

On  entering  the  city  he  betook  himself  at  once  to 
the  school  of  Gamaliel.  The  Jews  at  this  period  were 
divided  into  two  rival  sects,  known  by  the  names  of 
their  leaders,  Hillel  and  Shammai  ;  the  former  the 
defender  of  the  traditions  of  the  elders,  the  latter  a 
strict  constructionist  who  stood  for  the  exclusive 
sanctity  of  the  Mosaic  Law.  The  most  eminent  parti- 
san of  Hillel  at  this  time  was  Gamaliel,  whose  school 
has  been  called,  "The  University  of  Jerusalem." 
He  was  one  of  the  seven  theological  teachers  of  Israel 
who  were  entitled  to  the  rank  of  Rabban.  He  was 
familiarly  known  as  "The  Flower  of  the  Law."  He 
was  a  Pharisee,  but  comparatively  free  from  the  nar- 
row prejudices  of  that  sect,  insomuch  that  he  was 
"had  in  reputation  of  all  the  people."  He  was  so 
greatly  beloved  by  his  pupils  that  at  his  death  they 
raised  to  his  memory  such  a  costly  funeral  pile  "as 
had  never  been  known  except  at  the  burial  of  a  king." 

It  is  easy  to  imagine  the  routine  of  Saul's  life  at 
this  school.     The  head-master  sat  upon  an  elevated 


THE    UNIVERSITY    OF    JERUSALEM.  169 

dais  with  his  pupils  gathered  about  him  in  a  semi- 
circle, literally,  sitting  at  Gamaliel's  feet.  Here  they 
studied  the  Hebrew  Scriptures  with  the  aid  of  the 
traditions  and  all  the  learned  disquisitions  and  com- 
mentaries of  the  elders.  Still  further,  they  addressed 
themselves  to  the  Greek  language  and  philosophy  ; 
this  school  being  distinguished  for  its  liberal  policy 
in  that  particular.  It  was  here  that  Saul  acquired 
his  knowledge  of  Stoicism  and  Epicureanism,  and 
also  of  classic  poetry. 

While  Saul  was  thus  engaged,  another  youth,  some- 
what older  than  he,  was  attending  the  priestly  school 
at  Hebron,  whose  voice  would  presently  be  heard  as  the 
herald  of  the  King,  proclaiming,  "Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."  A  group  of  fishermen 
up  at  Gennesaret  were  mending  their  nets  and  plying 
their  traffic  all  unconscious  of  the  fact  that  they  were 
appointed  to  lead  the  vanguard  in  the  propaganda 
of  the  universal  religion.  A  young  man  stood  in  a 
carpenter  shop  at  Nazareth,  chips  and  shavings  about 
his  feet  and  the  implements  of  his  trade  upon  the 
bench  before  him,  preparing  himself  for  the  an- 
nouncement of  an  evangel  which  should  shake  the 
temple  of  Judaism  to  its  foundation  and  cause  the 
palaces  of  the  Caesars  to  crumble  into  dust.  All  this, 
however,  was  nothing  to  Saul  the  student.  His  world 
was  hemmed  in  by  the  horizons  of  his  ancestral  faith. 
He  was  busily  engaged  in  the  mastery  of  Jewish 
dogma,  clever  feats  of  logic,  the  form  and  signifi- 
cance of  rite  and  ceremony.  He  was  developing  an 
intense  zeal,  scrupulosity  and  self-righteousness. 
His  greatest  ambition  was  to  become  a  zealot  in  de- 
fense of  Judaism.  At  length  he  passed  his  exami- 
nations  and,  as  we  have   reason  to  believe,  received 


lyC)  THE    UNIVERSITY    OF    JERUSALEM. 

his  diploma  cum  laude.  A  great  future  opened  before 
him.  In  all  Jewry  there  was  not  a  youth  of  greater 
promise  than  he.  So  under  the  rainbow. of  hope  he 
passed  into  the  world  of  busy  life. 

We  shall  find  him  referring  many  times,  directly 
or  indirectly,  to  the  training  which  he  received  at 
this  school ;  he  never  forgot  its  associations.  There 
is  something  constitutionally  wrong  with  the  man 
who  does  not  gratefully  cherish  the  memories  of  his 
college  life.  Is  there  in  all  this  land  an  alumnus  of 
Phillips  Academy  who  does  not  remember  the  winds 
that  swept  over  Andover  Hill  ;  the  pump  at  the 
corner  where  we  paused  on  our  way  to  the  morning 
prayers  ;  the  faces  of  the  boys  who  sat  together  in 
"  Number  Nine  "  at  the  feet  of  Dr.  Taylor  ? 

'■  O  for  the  touch  of  a  vanished  hand, 
And  the  sound  of  a  voice  that  is  still." 

Is  there  an  alumnus  of  Yale  who  does  not  fondly  re- 
call the  campus,  the  over-shadowing  elms,  the  college 
fence  where  we  were  wont  to  sing  our  merry  songs 
far  into  the  night?  Is  there  a  Union  Seminary  man 
who  does  not  look  back  gratefully  to  the  golden  age 
of  that  institution  of  theological  learning  with  its 
historic  triumvirate,  Schaff,  Hitchcock  and  Shedd  ? 
Haec  olim  meminisse  juvabit. 

I  rejoice  in  the  opportunity  of  addressing  myself 
to-night  to  college  men  and  students  generally.  Let 
me  ask  them  to  consider  the  Privilege,  the  Tempta- 
tions and  the  Safeguards  of  their  student  life. 

I.  The  Privilege.  They  are  engaged  in  the  pur- 
suit of  knowledge.  What  is  better  than  this  ?  It 
was  a  proud  day  for  Jason  and  the  Argonauts  when 
they  sailed  forth  in  search  of  the  golden  fleece,  hop- 


THE    UNIVERSITY    OF    JERUSALEM.  17I 

ing  to  snatch  it  from  beneath  the  sleepless  eyes  of  the 
dragon  and  the  bulls  breathing  flame.  A  splendid 
enterprise  was  that  of  Launcelot  and  his  fellow 
knights  of  the  round  table  who  sought  the  San  Greal, 
the  Sacramental  cup  which,  tradition  said,  had 
touched  the  Saviour's  lips.  A  noble  quest  was  that 
of  Ponce  de  Leon  after  the  fountain  of  perpetual 
youth.  But  what  were  these  to  the  quest  of  knowl- 
edge ?  Wisdom  is  the  principal  thing.  It  is  more 
precious  than  rubies,  it  cannot  be  valued  with  the 
gold  of  Ophir.  Therefore,  get  wisdom  ;  and  with  all 
thy  getting,  get  understanding. 

Truth  is  to  be  esteemed  for  its  oivn  sake.  All  truth  is 
of  value.  Light ;  more  light  ;  sun-light,  moon-light, 
star-light,  rush-light,  glowworm,  firefly.  Anything 
is  better  than  the  darkness  of  ignorance.  It  was  a 
quaint  picture  that  rare  Ben  Johnson  made  of  Truth: 

"  Upon  her  head  she  wears  a  crown  of  stars, 

Through  which  her  orient  hair  waves  to  her  waist, 

By  which  believing  mortals  hold  her  fast, 

And  in  those  golden  cords  are  carried,  even 

Till  with  her  breath  she  blows  them  up  to  heaven." 

But  truth  is  to  be  most  highly  esteemed  for  its  pur- 
chasing value.  We  are  living  in  a  utilitarian  age. 
The  only  science  worth  acquiring  is  "  applied  science." 
No  man  now-a-days  will  take  the  trouble  to  cross  the 
•Pons^  Asinorum  unless  he  wishes  to  go  somewhere. 
Jt  is  a  true  saying,  *'  Knowledge  is  power."  It  is 
more  than  power,  however  ;  it  is  wealth,  honor,  influ- 
ence, happiness.  These  are  things  which  lie  within 
its  purchasing  value. 

//  forms  a  basis  of  character.  What  a  man  knows 
is  the  index  of  what  he  is.  The  word  "  belief "  is 
said    to  come  from  the  Saxon,  "  bi-lifian  ;  "  that   is, 


172  THE    UNIVERSITY    OF    JERUSALEM, 

what  we  live  by.  "  As  a  man  thinketh  in  his  heart, 
so  is  he."  "  I'm  a  made  man!  "  cried  James  Marshall 
when  he  rode  into  camp  in  1848  with  a  few  shining 
nuggets  which  he  had  gathered  from  among  the 
pebbles  of  a  brook.  There  are  other  discoveries 
which  are  of  more  value  than  gold.  To  know  that 
there  is  a  God  ;  that  man  is  immortal  ;  that  Jesus  is 
the  Christ ;  that  the  Bible  is  true  ; — is  to  have  a  sub- 
stratum for  the  building  of  character.  It  is  such 
truths  as  these  that  formulate  life.  He  who  has  set- 
tled such  problems  can  say  with  reason,  "  I  am  a 
made  man,  " 

But  further,  knowledge  is  of  value  because  //  fur- 
nishes an  equipment  for  usefulness.  Truth  is  the  stock 
ia  trade  of  the  man  who  wishes  to  make  his  life  tell. 
One  of  Aristotle's  wise  sayings  was  this  :  "  How  does 
the  educated  man  differ  from  the  uneducated?  As 
the  living  from  the  dead."  The  acquisitions  of  our 
student-life  are  to  be  measured  by  their  utility  in  the 
broad  world  of  duty  and  responsibility. 

The  fact  that  a  flexible  thing  is  contracted  by 
moisture  is  of  little  importance  in  itself.  Why  should 
a  scholar  congratulate  himself  on  knowing  it  ?  But 
the  great  obelisk,  now  standing  in  the  square  of  St. 
Peter's  at  Rome,  attests  the  real  value  of  that  simple 
truth.  This  obelisk  was  raised  to  its  place  by  order  of 
Pope  Sixtus  V.  in  1586.  Great  preparations  were 
made.  High  Mass  was  said  in  the  morning.  The 
architect  and  workmen  received  the  Papal  benedic- 
tion. At  the  blast  of  a  trumpet  a  great  number  of 
workmen  and  horses  appeared  and  set  to  work. 
Fifty-two  vain  attempts  were  made  with  ropes  and 
pulleys.  The  great  monolith  was  raised  from  the 
earth  higher  and  higher  to  the  very  verge  of  the  ped- 


THE    UNIVERSITY    OF    JERUSALEM.  173 

estal,  and  there  it  halted.  Man-power  and  horse- 
power had  done  their  best  ;  the  ropes  had  reached 
their  utmost  tension.  And  yet  an  inch  was  lacking. 
Then  a  voice  was  heard  from  among  the  crowd, 
"Wet  the  ropes."  It  was  done  ;  the  needed  inch  was 
gained.  Knowledge  is  power.  The  obelisk  was  raised 
to  its  place,  and  there  it  stands  to-day. 

A  scholar's  worth  in  this  busy  world  of  ours  is 
measured  by  his  success  in  using  his  information  for 
the  general  weal.  Why  was  Peter  Cooper  made  Doc- 
tor of  Laws  ?  It  was  not  because  he  had  what  is  known 
as  a  liberal  education,  for  he  had  attended  school  only 
a  single  year.  Whatever  of  knowledge  he  acquired 
was  through  much  difficulty  and  by  persistent  appli- 
cation. But  the  secret  of  his  deserved  fame  lies  in 
the  fact  that  every  atom  of  his  acquisition  was  used 
for  the  good  of  those  about  him.  In  the  corner-stone 
of  Cooper  Institute  there  is  a  scroll  which  bears  this 
inscription  :  "  The  object  which  I  desire  to  accom- 
plish in  raising  this  fabric,  is  to  open  avenues  of 
knowledge  to  the  youth  of  our  country,  that  they 
may  learn  to  love  Him  from  whom  cometh  every 
good  and  perfect  gift." 

II.  The  Teftiptations  of  Student  life.  The  most  im- 
portant and  alluring  of  these  is  one  which,  by  reason 
of  its  intangible  and  specious  character,  is  likely  to  be 
unobserved,  to  wit,  an  exaggerated  idea  of  the  importance 
of  knowledge  as  an  end  and  not  as  a  means  to  an  end. 
There  ought  to  be  some  word  in  the  English  language 
with  which  to  label  this  vice,  but  there  is  none. 
An  overweening  regard  for  wealth  is  called  "  avarice." 
And  the  man  who  pursues  wealth  for  its  own  sake, 
neither  giving  nor  spending,  but  always  loving  and 
hoarding,   is   a  miser.     The   love  of   pleasure,  mere 


174  THE     UNIVERSITY    OF    JERUSALEM. 

pleasure  for  itself  alone,  is  sensuality.  And  the  man 
who  pursues  pleasure  to  the  disregard  of  better  and 
other  things  is  called  by  many  names — a  sybarite,  a 
voluptuary,  an  epicurean,  a  sensualist.  But  there  is 
no  name  by  w^hich  to  characterize  this  other  vice  or 
the  man  who  pursues  it.  The  seeking  of  knowledge 
for  itself  alone  is  a  sordid  quest,  as  really  as  the 
pursuit  of  wealth  or  pleasure  ;  and  he  who  sets 
his  heart  upon  knowledge  for  its  own  sake  is  as  little 
worthy  of  his  manhood  as  the  miser  or  the  voluptuary, 
for  he  is  a  thoroughly  selfish  man.  Such  an  one  was 
Sir  Thomas  Browne,  whose  ambition  was  to  know  all 
that  could  be  known  about  dead  men's  bones,  ashes, 
cerements,  graveyards  and  epitaphs.  He  lived  in  the 
time  of  the  English  Commonwealth  and  wrote  "  Hy- 
driotaphia  "  in  his  room  overlooking  the  Strand  in 
London.  The  busy  life  that  surged  along  the  thor- 
oughfare below  had  no  interest  for  him.  Thrones 
and  empires  were  tottering  and  falling.  Cromwell 
and  the  Roundheads  were  fighting  at  Marston  Moor. 
The  great  controversies  of  the  afterglow  of  the  Refor- 
mation were  being  contested  in  courts  and  councils. 
The  King's  head  fell  from  the  block  on  Tower  Hill, 
The  face  of  the  civilized  world  was  being  changed. 
But  all  this  was  nothing  to  Sir  Thomas  Browne.  He 
knew  about  bones  and  cerements,  and  he  cared  to  know 
nothing  more.  He  sat  in  his  room  on  the  Strand  and 
wrote  "  Urn  Burial,"  in  sweet  forgetfulness  of  all  the 
duties  and  obligations  of  the  time  which  weighed  so 
heavily  on  the  hearts  of  his  countrymen. 

Another  of  the  most  constant  temptations  of  stu- 
dent-life is  in  Cameraderie.  Here  a  word  must  be 
borrowed  because  there  is  none  in  the  English  lan- 
guage that  can  describe  student  comradeship.     It  is 


THE    UNIVERSITY    OF    JERUSALEM.  I  75 

more  than  friendship.  The  story  of  the  two  friends 
who  came  to  Vulcan's  forge  and  asked  him  to  lay 
their  hearts  upon  his  anvil  and  beat  them  into  one,  is 
not  a  fable  ;  it  is  the  simple  tale  of  what  is  always 
transpiring  in  school  life.  We  read  in  Scripture  of 
the  sanctity  of  the  laying  on  of  hands  ;  but  there  is 
an  almost  equal  sanctity  in  the  clasping  of  hands. 
Heart  thrills  against  heart ;  life  blends  with  life. 
There  is  a  transference  of  faith  and  of  character. 
Take  heed,  therefore,  to  your  boon  companionship. 
Edgar  Allen  Poe  was  an  orphan  lad,  the  adopted 
son  of  a  Baltimore  merchant  who  sent  him  to  London 
and  placed  him  in  a  boarding  school  at  the  early  age 
of  seven  years.  If  at  that  period  he  had  received  a 
little  mothering,  poor  lad,  or  if  he  had  fallen  in  with 
helpful  friends,  there  is  no  telling  what  might  have 
been  the  subsequent  story  of  that  mighty  brain  and 
generous  heart.  But  the  shadow  of  evil  friendships 
fell  over  him.  He  was  led  into  the  downward  path, 
and  fell  at  the  very  verge  of  his  manhood  a  victim  to 
the  influence  of  evil  associations.  He  has  left  on 
record  his  own  sorrow  in  these  pathetic  words  : 

"  And  the  raven,  never  flitting,  still  is  sitting,  still  is  sitting, 
On  the  pallid  bust  of  Pallas,  just  above  my  chamber  door  ; 
And  his  eyes  have  all  the  meaning  of  a  demon  that  is  dream- 
ing, 
And  the  lamplight  o'er  him  streaming   throws  his  shadow- 
on  the  floor ; 
And  my  soul  from  out  that  shadow  that  lies  floating  on  the 
floor 

Shall  be  lifted — nevermore !  " 

It  would  be  impossible  to  make  profitable  mention 
of  the  temptations  of  youth  at  this  preparatory  period 
without  reference  to  certain  vulgar  vices.  One  of 
them  is  named  in  the  ninth  chapter  of  Proverbs  :  "^ 


176  THE    UNIVERSITY    OF    JERUSALEM. 

wo?nan  sitteth  at  the  door  of  her  house  to  call  passengers 
who  go  right  on  in  their  ways :  '  Whoso  is  simple,  let 
him  turn  in  hither;  '  and  as  for  him  that  wanteth  under- 
standing, she  saith  to  him,  '^ Stolen  waters  are  sweet  and 
bread  eaten  in  secret  is  pleasant'  But  he  knoweth  not  that 
the  dead  are  there;  and  that  her  guests  are  in  the  depths  of 
hell."  Another  is  referred  to  in  the  twenty-third 
chapter  of  the  same  book  :  '^'■Look  not  thou  upon  the 
wine  when  it  is  red,  when  it  give th  its  color  in  the  cup,  when 
it  moveth  itself  aright;  for  at  last  it  biteth  like  a  serpent 
and stingeth  like  an  adder."  There  are  still  others  with 
which  Solomon,  with  all  his  sad  experience  of  illicit 
pleasure,  was  not  familiar  ;  such  as  the  impurity  that 
lurks  in  current  fiction  and  in  the  public  drama  ;  an 
impurity  that  burns  its  way  into  heart  and  con- 
science and  irreparably  dulls  the  fine  edge  of  man- 
hood and  womanhood. 

The  students  who  are  present  in  this  company  will 
remember  how  Virgil  made  reference  to  the  conse- 
quences of  yielding  to  these  forms  of  temptations  : 

"  Facilis  descensus  Averni  ; 
Sed  revocare  gradum,  superasque  evadere  ad  auras, 
Hie  labor,  hoc  opus  est." 

It  is  true  indeed,  the  descent  to  the  realms  of  dark- 
ness is  easy,  but  to  retrace  one's  steps  and  reascend 
to  truth  and  purity,  this  is  the  task  that  tries  the  soul 
of  a  man. 

It  is  such  resistance,  however,  that  develops  the 
true  metal  of  manhood.  Gold  is  refined  in  furnace 
fires.  When  Prince  Hal  was  surrounded  by  his  foes, 
a  herald  sped  across  the  field  post-haste  and  said  to 
the  king,  "Thy  son  must  have  reinforcements,  Sire  ; 
he  is  encircled  by  his  foes  and  his  horse  is  shot  from 


THE    UNIVERSITY    OF    JERUSALEM.  177 

under  him."  The  king  answered,  "  Is  he  wounded 
unto  death?"  "  Nay,  but  he  is  hard  bestead."  "Tell 
Prince  Hal,"  said  the  king,  "that  he  hath  never  had 
so  golden  an  opportunity  of  winning  his  spurs." 

III.  The  Safeguards  of  Student-life.  It  is  said  that 
two  hundred  and  seventeen  of  the  three  hundred  and 
sixty-nine  members  of  the  senior  class  at  Yale  are 
members  of  the  church.  This  is  probably  a  larger 
proportion  than  can  be  found  in  any  other  simi- 
lar school  of  learning.  And  it  is  of  importance 
in  view  of  recent  statements  respecting  the  moral  in- 
fluences at  New  Haven.  It  must  be  granted,  however, 
that  Satan  is  to  be  found  in  every  school  and  college 
in  the  land  and  that  he  is  not  waiting  for  youth  to 
pay  their  addresses  to  him,  but  is  pressing  his  atten- 
tions upon  them,  "  seeking  whom  he  may  devour." 
Five  mischievous  or  wicked  youth  in  any  community 
of  students  can  create  the  impression  of  a  Reign  of 
Terror.  But  if  a  young  man  yields  to  temptation  in 
a  voluntary  surrender  of  his  manhood,  it  is  absolutely 
his  own  fault ;  for  there  are  many  helpful  influences 
to  hold  him  to  truth  and  righteousness. 

To  begin  with,  he  has  his  sense  of  honor.  And 
the  average  youth  has  a  deep  sense  of  honor.  When 
James  Harper,  the  founder  of  the  publishing  house, 
was  leaving  his  home  to  learn  the  printer's  trade 
in  the  great  metropolis,  his  mother,  bidding  him 
farewell  at  the  gate,  said,  "James,  remember  you 
have  good  blood  in  you."  This  is  an  appeal  which 
touches  the  heart  of  every  true  man, 

"  Who  misses  or  who  wins  the  prize, 
Go,  lose  or  conquer  as  you  cam 
Or  if  you  fall  or  if  you  rise. 

Be  each,  pray  God,  a  gentleman." 


178  THE    UNIVERSITY    OF    JERUSALEM. 

A  noble  ambition  is  among  the  most  helpful  influ- 
ences of  student-life.  The  higher  this  ambition  is  the 
better.  Horace  Bushnell  said,  "  Grasp  the  handle  of 
your  being."  Ralph  Waldo  Emerson  said  something 
better,  "  Hitch  your  wagon  to  a  star."  One  of  the 
noblest  masterpieces  of  hand-wrought  art  in  iron  is 
the  well-curb  in  the  market-place  of  Antwerp.  There- 
by hangs  a  tale.  Quentin  Matsys,  a  blacksmith's 
apprentice,  fell  in  love  with  an  artist's  daughter.  The 
girl's  father  curtly  refused  him,  saying,  "  Never,  until 
thou  hast  made  a  splendid  work  of  art."  In  no  wise 
abashed,  he  set  himself  to  the  task.  The  difficulties 
in  his  way  were  as  nothing  because  of  the  prize  before 
him.  With  no  implements  but  hammer  and  file  he 
made  the  well-curb  and  won  his  wife.  No  man  can 
work  well  unless  he  can  speak  as  the  great  Master 
did  of  the  "joy  set  before  him." 

And  this  leads  me  to  the  greatest  of  all  safeguards 
and  the  most  encouraging  of  all  stimulating  influences 
to  a  noble  life  ;  that  \%,  the  power  of  personal  religion. 
We  need  something  outside  of  and  beyond  ourselves. 
Lead  me  to  the  Rock  that  is  higher  than  I  ! 

I  speak  to  many  young  men  and  women  who  have 
professed  the  Gospel  of  Christ.  You  can  look  back 
to  the  time  when  you  consecrated  yourselves  to  him- 
Remember  you  are  not  your  own,  you  are  bought 
with  a  price  ;  not  silver  and  gold,  but  the  precious 
blood  of  Jesus  as  of  a  lamb  without  blemish  and 
without  spot.  Be  true  to  your  profession.  Be  loyal 
to  Christ  and  to  the  Christian  Church.  Be  faithful 
to  your  moral  convictions.  Make  much  of  the  Bible, 
which  is  your  only  weapon  of  defense,  the  sword  of 
the  Spirit  which  is  the  Word  of  God.  Make  much 
of  prayer.     You  are  like  couriers  bearing  a  treasure 


THE    UNIVERSITY    OF    JERUSALEM.  1 79 

through  a  wilderness  infested  by  robbers  on  either 
side.  If  you  are  to  uphold  yourselves  in  Christian 
faithfulness,  it  will  be  because  God's  presence  is  round 
about  you. 

It  is  related  that  only  two  men  ever  lived  who 
were  able  to  resist  the  song  of  the  sirens — the  tempt- 
resses who  frequented  the  rock  Peloris  off  the  coast 
of  Sicily  and  allured  passing  mariners  with  songs  of 
gold  and  glory  and  pleasure.  One  who  resisted  was 
Ulysses  who,  as  he  voyaged  homeward  after  the  siege 
of  Troy,  hearing  the  songs  afar  off,  had  himself  bound 
to  the  mast,  and  so  was  held  despite  his  own  struggles 
while  the  ship  swept  by.  So  may  a  man  be  held  by 
the  stern  sense  of  duty,  constrained  by  his  obligation 
to  what  he  believes  to  be  right.  But  there  is  still  a 
better  way.  The  other  of  the  two  who  resisted  was 
Orpheus  who,  as  he  heard  the  alluring  songs  touched 
his  lyre  and  sang  the  praises  of  heaven  so  sweetly, 
so  divinely,  that  the  sirens  themselves  paused  to 
listen  as  he  swept  by.  It  is  well  to  be  held  as 
with  golden  chains  to  the  noblest  and  best ;  it  is  better 
still  to  have  religion  so  interwoven  with  the  very 
fibres  of  our  being  as  that  duty  itself  shall  become 
pleasure,  and  life's  trials  shall  turn  aside  to  leave  us 
to  the  even  tenor  of  our  way.  This  was  the  mind  of 
Christ  Jesus,  who  was  so  bound  up  in  his  beneficent 
purpose  that  earthly  and  sordid  things  could  take 
no  hold  of  him  ;  his  heart  was  fixed  ;  the  prince  of 
this  world  came  and  had  nothing  in  him. 

I  speak  to  others  who  have  never  professed  de- 
votion to  Christ.  When  Saul  of  Tarsus  received  his 
diploma  from  the  hands  of  Gamaliel,  he  may  have 
supposed  that  his  education  was  complete.  One 
thing,  however,  was  lacking.     It  came  to  him  as  h^ 


l8o  THE    UNIVERSITY    OF    JERUSALEM. 

journeyed  along  the  Damascus  highway, — an  inquisi- 
tor breathing  out  slaughter  against  the  followers  of  the 
Nazarene  prophet  ; — a  light  above  the  brightness  of 
the  sun  shone  down  upon  him  and  he  fell  to  the  earth. 
He  was  blinded  in  that  instant,  but  saw  such  visions 
as  fleshly  eyes  can  never  look  on.  The  great  truth 
came  to  him  like  a  sun-burst,  and  his  whole  nature 
responded  in  the  word,  "  Lord,  what  wilt  thou  have 
me  to  do  ?  "  This  was  really  the  beginning  of  his 
life  ;  he  laid  everything  in  that  moment  at  Jesus' 
feet  ;  his  birth,  learning,  Roman  citizenship,  rhetori- 
cal skill,  hope,  ambition  ;  so  that  he  was  able  to  say 
thereafter,  "  I  know  nothing  but  Christ  and  him 
crucified  ;  the  love  of  Christ  constraineth  me."  Oh, 
that  those  before  me,  who  have  never  known  a  like 
experience,  might  make  the  same  response  to  God's 
appeal  to-night,  so  that  the  new  life  with  all  its 
blessed  hopesandpossibilities  might  open  before  them. 

And  this  last  word  to  all.  We  are  nothing  of  our- 
selves save  as  our  all  is  consecrated  to  God.  Are  you 
an  art  student  ?  Let  your  love  of  the  beautiful  be 
devoted  to  him  as  really  as  was  the  skill  of  Bezaleel 
who  wrought  upon  the  posts  and  curtains  of  the 
temple.  Are  you  a  student  of  music  ?  Let  your 
skill  be  devoted  to  him  as  was  the  harp  of  David, 
which  he  made  to  minister  to  minds  diseased  and 
used  continually  to  magnify  the  glory  of  God.  Are 
you  a  medical  student  ?  Follow  in  the  footsteps  of 
that  good  Physician  whose  life  was  spent  in  allaying 
pain  and  soothing  sorrow,  opening  blind  eyes,  heal- 
ing diseases,  raising  the  dead,  and  all  subsidiary  to 
the  more  gracious  power  of  delivering  souls  from  sin. 
Duty  calls  you.     Be  ready  to  answer,   "  Here  am  I." 

When    Col.  Newcome  lay  dying,   he  recalled   the 


THE    UNIVERSITY    OF  JERUSALEM.  l8l 

days  which  he  had  spent  at  the  Charity  School.  He 
sat  again  among  the  boys  and  heard  the  voice  of 
the  head-master  calling  the  roll.  He  rose  upon  his 
arm  in  bed  and  listened  until  he  seemed  to  hear  his 
own  name  called,  then  answering,  Adsum,  he  fell  back 
on  the  pillow  and  slept  his  last  sleep.  There  is 
nothing  better  than  this,  to  answer  "  Present  "  at  the 
call  of  the  Master,  Christ. 

The  blessing  of  the  Lord  be  with  you  all. 


AS  THE  HART  PANTETH. 

"  As  the  hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee,  O 
God.  My  soul  ihirsteth  for  God,  for  the  living  God  :  when  shall  I  come 
and  appear  before  God  >  "—Psalm  xlii.  1-2. 

The  love  of  David  for  Absalom  was  the  bitter 
fountain  of  the  most  poignant  sorrows  of  his  life.  Oh, 
how  he  loved  that  wayward  boy!  And  indeed  there 
was  much  in  him  to  love  and  admire.  He  was  a 
handsome  youth,  with  long,  flowing  hair;  vain,  am- 
bitious, inordinately  fond  of  display,  usually  attended 
by  a  troop  of  fifty  life-guardsmen.  His  father  could 
not  bear  to  put  a  salutary  restraint  upon  him,  much 
less  to  chastise  him.  So  it  happened  in  the  irrever- 
sible course  of  nature  that  his  heart  was  burdened 
with  ever-increasing  sorrows,  until  at  last  he  stag- 
gered up  the  winding  stair-way  to  his  chamber  of 
prayer  on  the  house-top,  crying  as  he  went,  "  O  Ab- 
salom, my  son,  my  son  ;  would  God  that  I  had  died 
for  thee  "  ! 

Now  there  were  rumors  of  an  insurrection,  and 
with  unspeakable  grief  the  king  learned  that  Absalom 
was  chief  conspirator.  What  should  he  do  ?  He  could 
not  take  up  arms  against  his  favorite  son.  His  love 
had  cut  the  sinews  of  his   strength.     He   arose   and 

fled  ';  accompanied  by  a  few  faithful  friends  he  crossed 

I182) 


AS    THE    HART    PANTETH.  183 

the  ford  of  the  Kedron,  weeping,  with  his  head  cov- 
ered, and  went  up  by  the  ascent  of  Mt.  Olivet  toward 
the  wilderness. 

In  camp  among  the  trans-Jordanic  cliffs,  the  exiled 
king  was  joined  by  all  sorts  of  adventurers  ;  gather- 
ing about  him  a  very  Falstaff' s  army  of  motley  men. 
Peasants  of  the  surrounding  country  gave  token  of 
their  affection  by  generous  gifts  of  wheat  and  barley, 
beans  and  lentils,  butter  and  provisions  of  every  sort. 
Nevertheless  the  king's  soul  was  burdened  ;  not  for 
the  loss  of  his  kingdom,  for  he  could  endure  that. 
Not  supremely  for  the  baseness  of  Absalom,  though 
indeed  he  was  learning  to  his  great  anguish  how 
sharper  than  a  serpent's  tooth  it  is  to  have  a  thank- 
less child.  But  his  sins  sat  heavy  on  his  conscience 
and  God's  face  was  hidden  from  him.  He  knew  now 
that  he  should  have  thought  twice  before  he  married 
the  beautiful  Maacah,  a  pagan  princess,  the  mother 
of  this  lad.  And  there  were  other  sins  still  more 
heinous  that  rose  like  spectres  now  to  shake  their 
fingers  at  him. 

He  stood  alone  on  one  of  the  barren  heights,  as  in 
a  great  sanctuary,  communing  with  his  own  soul  and 
seeking  to  commune  with  God.  What  a  sanctuary 
was  this  !  Its  roof  was  the  canopy  of  heaven.  Its 
aisles  were  the  valleys  below  where  the  wild  goats 
were  grazing.  Its  pillars  and  arches  were  the  rug- 
ged cliffs  ;  its  tapestries,  the  verdure  of  forest  and 
field.  As  he  stood  amid  the  glories  of  this  great 
cathedral  of  nature,  there  was  a  rustling  of  boughs 
near  by,  and  a  deer,  wounded  by  the  archers,  wild 
with  terror,  with  hot  eyeballs,  panting  sides,  distended 
nostrils,  an  arrow  quivering  in  its  flank,  bounded  past 
and   onward  through   the  forest  glade  to  quench  the 


184  AS    THE    HART    PANTETH. 

fever  of  its  thirst.  And  David  found  his  prayer  at 
last  ;  "As  the  hart  panteth  after  the  water-brooks,  so 
panteth  my  soul  after  thee,  O  God."  It  is  himself  he 
sees  ;  a  troubled,  wounded,  frightened  soul,  wounded 
unto  death,  hearing  God's  voice  afar  off  like  the  mur- 
mur of  water  trickling  from  the  rock.  "So  panteth 
my  soul  after  thee,  O  God." 

What  have  we  here  for  the  experience  of  common 
life  ?     What  are  the  lessons  for  us  ? 

I.  A  lesson  in  soul  thirst.  It  is  a  false  saying,  "  Man 
wants  but  little  here  below,  nor  wants  that  little  long." 
We  are  born  with  a  cry  ;  "  Like  our  shadows,  our 
wishes  lengthen  as  our  sun  declines  "  ;  we  end  our 
lives  with  a  groan,  or  else  a  cry  of  deliverance  like 
the  song  of  a  captive  bird  escaping  from  its  cage  into 
light  and  sunshine  and  the  freedom  of  the  upper  air 
Ixion  bound  to  the  wheel  ;  Sisyphus  rolling  the  stone 
up  hill  only  to  have  it  rolled  back  again  from  the 
summit  and  so  forever  and  ever  ;  Tantalus  standing 
up  to  his  lips  in  a  fountain  whose  waters  recede 
whenever  he  would  drink,  stretching  his  hand  to- 
ward clusters  of  fruit  that  are  carried  out  of  reach 
just  as  he  would  pluck  them — these  are  not  fables, 
these  are  pictures  of  common  life.  "  Man  never  is, 
but  always  to  be,  blest." 

And  the  waters  of  this  world  can  never  satisfy 
our  thirst.  There  is  enough  and  to  spare,  but  it  only 
tantalizes  us.  It  is  like  the  fountain  of  Marah,  bitter 
and  brackish.  It  is  like  the  taunting  miles  of  sea 
that  lay  before  the  eyes  of  the  ancient  mariner  : 

"  Water,  water  everywhere, 

And  all  the  boards  did  shrink  ; 
Water,  water  everywhere. 
Nor  any  drop  to  drink  ! " 


AS    THE    HART    PANTETH.  185 

What  do  these  people  want,  that  jostle  each  other 
along  the  streets  with  restless  eyes  and  furrowed 
brows  and  troubled  faces  ?  They  are  not  satisfied. 
What  would  they  have  ?  Gold  ?  They  spend  their 
days  in  grasping — bags,  boxes,  bonds,  and  mortgages, 
houses  and  lands,  thousands,  millions,  but  the 
wrinkles  are  still  there.  One  day  there  is  a  dimness 
before  their  eyes,  a  sense  of  cold  fingers  groping  to- 
ward the  heart,  death  !  The  hands  unclasp  at  last  ; 
they  lie  there  open  and  empty.  What  would  these 
people  have  ?  Pleasure  ?  Go  to,  I  will  try  thee  with 
mirth.  Eat,  drink  and  be  merry  !  The  glass,  the 
cymbals,  the  dice.  One  day  a  spectre  comes,  grim 
and  forbidding,  and  the  laughter  dies  in  a  long  moan 
like  the  sighing  of  a  twilight  wind.  I  said  of  laugh- 
ter, It  is  mad  ;  and  of  mirth.  What  doeth  it  ?  Vanity 
of  vanities,  all  is  vanity  and  vexation  of  spirit.  What 
do  they  want  ?  Honor  ?  Here  is  the  most  eager 
chase  of  human  life.  For  yonder  wreath  of  laurel 
they  plan  and  worry  and  fret  and  agonize.  At  last 
they  grasp  it ;  and  lo,  it  drops  from  the  hand  a  withered 
thing,  dry,  valueless  ;  it  crumbles  into  dust.  The 
man  whom  we  Americans  have  placed  upon  the 
highest  pedestal  of  fame  was  fond  of  repeating  to 
himself  these  words  : 

"  The  boast  of  heraldry,  the  pomp  of  power, 

And  all  that  beauty,  all  that  wealth  ere  gave, 
Await  alike  the  inevitable  hour — 

The  paths  of  glory  lead  but  to  the  grave." 

n.  The  diag7iosis  of  the  souV s  moral  pain.  My  soul 
thirsteth  for  God. 

The  wounded  deer  can  interpret  its  need.  Nature 
has  taught  it.  When  lips  are  dry,  v/hen  eyes  are  hot, 
when    throat    is    parched,    water  alone    can    satisfy. 


i86  AS  The  hart  i^anteth. 

Would  that  we  were  as  wise  as  the  wounded  deer  to 
interpret  the  longing  of  our  souls.  Why  did  the 
Greeks  rear  in  the  public  square  at  Athens  that  altar 
"to  the  unknown  God  "  ?  They  had  Athene,  Aphro- 
dite, Poseidon,  Father  Zeus,  a  vast  Pantheon  of 
■helpers,  and  still  they  thirsted.  This  altar  is  the  con- 
fession of  that  thirst.  It  was  from  this  inscription 
that  Paul  found  occasion  for  his  sermon  on  Mars 
Hill  :  "  God  hath  made  of  one  blood  all  nations 
of  men,  for  to  dwell  on  the  face  of  the  earth  ;  and 
hath  determined  the  times  before  appointed  and  the 
bounds  of  their  habitation  ;  that  they  should  seek  the 
Lord  if  haply  they  might  feel  after  him  and  find  him, 
though  he  be  out  far  from  every  one  of  us  ;  for  in 
him  we  live  and  move  and  have  our  being  ;  as  certain 
of  your  own  poets  also  have  said,  For  we  are  also  his 
offspring."  They  were  seeking  the  Lord  in  a  poor, 
helpless  way,  like  blind  men  groping  along  the  wall. 

The  plant  that  struggles  into  being  in  the  cellar, 
a  poor  peasant  thing,  a  child  of  solitude  and  prisoner 
of  night,  feels  with  its  blanched  tendrils,  like  thin 
fingers,  toward  yonder  chink  in  the  wall  ;  life  groping 
its  way  toward  light  !  An  apt  symbol  of  the  soul 
panting  for  God. 

Here  is  the  token  of  our  divine  birth.  They  say 
that  when  Africanus  returned  from  his  campaign  the 
Censors  took  his  father's  ring  from  off  his  hand  be- 
cause he  was  unworthy  to  bear  it.  But  we,  de- 
generate children  of  a  divine  Father,  have  still  in  this 
inarticulate  cry  that  throbs  forth  from  our  souls  the 
lingering  token  of  our  lineage.  My  soul  panteth  for 
God! 

Here  also  is  the  abiding  hope  of  our  immortal 
destiny.     The  starling  in  its  cage  that  cries  continu- 


AS    THE    HART    PANtE'in.  187 

ally,  "I  can't  get  out  !  "  pays  tribute  to  its  birth-right 
and  to  its  franchise  for  the  freedom  of  the  open  air. 
How  shall  we  deal  fairly  with  our  poor  imprisoned 
souls  ?  A  caravan  of  famishing  men  went  staggering 
through  a  dry  and  thirsty  land.  A  cry  was  raised, 
"  Let  loose  the  antelopes  !  "  It  was  done  and  the  fleet- 
footed  creatures  set  out  all  in  one  direction  ;  for  the 
secret  of  the  fountains  was  in  their  breasts.  Oh,  that 
we  were  willing  to  let  loose  our  love,  our  reverence, 
our  holy  instincts  and  aspirations  !  If  they  had  free- 
dom they  would  soon  find  God, 

III.  Our  want  can  find  satisfaction  only  in  Christ. 
For  Christ  alone  is  God's  manifestation  of  himself 
among  men. 

The  oldest  of  the  patriarchs  expressed  his  longing 
in  this  wise  :  "  Oh,  that  I  knew  where  I  might  find 
God  ;  that  I  might  come  even  to  his  seat  !  I  would 
order  my  cause  before  him  and  fill  my  mouth  with 
arguments.  But,  behold,  I  go  forward  and  he  is  not 
there  ;  and  backward,  but  I  cannot  perceive  him  ;  on 
the  left  hand,  but  I  cannot  behold  him;  he  hideth  him- 
self on  the  right  hand  that  I  cannot  see  him."  From 
that  vain  quest  of  the  patriarch  we  pass  to  the  upper 
chamber  where  Christ  is  conversing  with  his  disciples: 
"And  Philip  saith  unto  him,  Lord  show  us  the 
Father  and  it  sufficeth  us.  Jesus  saith  unto  him, 
Have  I  been  so  long  time  with  you,  and  yet  hast  thou 
not  known  me,  Philip  ?  he  that  hath  seen  me  hath 
seen  the  Father ;  how  sayest  thou  then,  Shew  us 
the  Father,  Believest  thou  not  that  I  am  in  the  Fa- 
ther and  the  Father  in  me "  ?  Here  then  is  the 
answer  to  the  old  despairing  cry,  "Canst  thou  by 
searching  find  out  God  "  ? 

(i)  Here  is  the  living  God.     My  soul  thirsteth  for 


iS.*^  AS    THE    HART    PANTETH. 

the  living  God  ;  when  shall  I  come  and  appear  before 
him  ?  It  is  not  enough  to  bow  before  a  graven 
image,  crying,  "  O  Baal,  hear  us  "  !  Our  souls  do  not 
respond  to  the  philosophy  that  bids  us  worship  law, 
force,  energy.  Shall  we  make  our  prayers  to  the 
star-dust,  or  pour  out  our  sorrows  to  the  primordial 
germ?  Nor  can  pantheism  meet  the  desire  of  our 
souls.  As  well  try  to  worship  the  impalpable  ether 
that  fills  the  interstellar  fields  of  space.  No,  no;  my 
soul  thirsteth  for  the  living  God.  We  are  not  satis- 
fied even  with  the  word  that  came  to  Moses  at  the 
burning  bush,  "  I  AM  THAT  I  AM."  This  is  but  a 
voice,  a  definition,  a  mystery.  We  must  needs  find 
the  living  God.  And  here  he  is  coming  to  us  through 
the  tempest  in  the  dark  night :  "  It  is  I,  be  not  afraid." 
He  comes  aboard  the  little  ship  ;  we  are  fallen  at  his 
feet ;  the  storm  is  hushed  ;  the  ship  is  at  the  shore. 

(2)  Here  is  the  incarnate  God.  Flesh  of  our  flesh 
and  bone  of  our  bone.  Nearer  to  us  God  cannot 
come  than  in  Jesus  Christ.  A  letter  was  taken  from 
one  of  the  postal  boxes,  written  by  a  poor,  friendless 
child,  and  addressed  to  God.  It  read  thus:  "Dear 
God, — We  are  very  poor.  We  have  no  bread,  no 
t;lothes,  no  fire.  Dear  God,  come  and  help  us."  We 
are  taught  out  of  the  mouth  of  babes  and  sucklings. 
Here  is  the  God  we  need,  and  this  the  way  to  ap- 
proach him.  "Except  ye  become  as  little  children,  ye 
shall  in  no  wise  enter  the  kingdom  of  God." 

(3)  Here  is  the  satisfying  God.  "  In  hym  ye 
ben  fylled."  Our  thought  of  deity  is  not  as  of  one 
who  stands  upon  the  shore  looking  out  over  the  ocean 
with  shaded  eyes,  but  as  one  bending  over  the  brook 
that  trickles  from  the  heights.  Our  Lord  stood  by 
the  woman  of  Sychar  at  the  well  and  said,  "Whoso- 


AS    THE    HEART    PANTETH.  189 

ever  drinketh  of  the  water  that  I  shall  give  him  shall 
never  thirst  ;  but  the  water  that  I  shall  give  him  shall 
be  in  him  a  well  of  water  springing  up  into  everlast- 
ing life." 

In  a  recent  conference  of  ministers  in  this  city  a 
good  deal  was  said  as  to  the  importance  of  returning 
to  the  old  method  of  presenting  the  sterner  attributes 
of  God.  "  Let  us  be  faithful,  however  reluctant,  in 
preaching  the  terrors  of  the  Law,"  said  one  ;  "let  us 
not  shrink  from  preaching  hell."  No  doubt  this  rests 
upon  us  as  a  stern  obligation  ;  to  preach  hell  with 
bated  breath,  tenderly,  lovingly,  faithfully  ;  ever 
mindful  of  the  fact  that  while  God  is  love  he  is  also 
a  consuming  fire.  But  what  is  hell?  "It  came  to 
pass  that  the  rich  man  died  and  was  buried  ;  and  in 
hell  he  lifted  up  his  eyes,  being  in  torments,  and  cried, 
saying,  Have  mercy  on  me  and  send  Lazarus  that  he 
may  dip  the  tip  of  his  finger  in  water  and  cool  my 
tongue."  The  pain  of  eternal  retribution  is  here  rep- 
resented as  a  vain  regret,  despair,  unavailing  sorrow, 
an  eternal  thirst.  And  the  minister  must  needs  pre- 
sent this  truth  as  he  would  be  faithful  in  declaring 
the  whole  counsel  of  God. 

But,  behold,  I  show  unto  you  a  better  way.  Preach 
Christ !  Christ  who  came  into  the  world  to  quench 
the  burning  thirst  of  the  children  of  men.  As  he 
hung  in  his  last  agony  on  the  cross,  the  night  closed 
about  him — that  awful  darkness  at  noon-day — and  in 
his  solitary  anguish  he  cried,  "I  thirst"!  His  lips 
were  dry,  his  throat  was  parched,  his  eyes  were  hot  ; 
"I  thirst"  !  In  that  moment  he,  as  we  are  wont  to 
say  in  our  historic  creed,  "descended  into  hell"  for 
us.  But  standing  here  beneath  the  cross,  in  view  of 
that  vicarious  sacrifice,  I  hear  the  patter  of  rain  drops 


190  AS    THE    HART    PANTETH. 

in  the  grassy  fields  of  Caanan  ;  I  hear  the  ripple  of 
brooks  on  their  way  down  the  mountain  slopes  of  the 
land  that  fioweth  with  milk  and  honey  ;  I  hear  the 
roll  of  the  river,  the  river  of  life  that  flows  from  the 
cleft  rock  beneath  the  throne  of  God. 

Dip  down  and  drink  and  live.  If  any  man  thirst 
let  him  come  unto  me  and  drink  to  his  fill.  O  blessed 
salvation  !  It  is  free  as  the  air  ;  the  element  of  life 
for  bird  and  beast  and  man.  It  is  free  as  the  sun- 
light ;  the  king  at  his  window  enjoys  its  warmth  and 
sees  the  beggar  who  lies  besi  le  his  gate  basking  in  it. 
It  is  free  a3  ihe  water  ;  there  is  enough  and  to  spare; 
the  clouds  are  full  of  it,  the  rivers  are  full  of  it,  the 
fountains  are  full  of  it. 

One  word  from  the  Old  Economy  :  "  Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters  ;  and  he  that 
hath  no  money,  come  ye,  buy  and  eat  ;  yea,  come, 
buy  wine  and  milk  without  money  and  without 
price."  And  one  word  from  the  New:  "The  Spirit 
and  the  bride  say.  Come.  And  let  him  that  heareth 
say,  Come.  And  let  him  that  is  athirst  come  ;  and 
whosoever  will,  let  him  take  the  water  of  life  freely." 
Drink,  drink,  and  thirst  no  more  ! 


THE  CLEANSING  OF  THE  TEMPLE. 

"  And  Jesus  went  up  to  Jerusalem,  and  found  in  the  temple  those  that  sold 
oxen  and  sheep  and  doves,  and  the  changers  of  money  sitting  :  and  when 
he  had  made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the 
temple,  and  the  sheep  and  the  oxen  ;  and  poured  out  the  changers' 
money,  and  overthrew  the  tables  ;  amd  said  unto  them  that  sold  doves. 
Take  these  things  hence  ;  make  not  my  Father's  house  an  house  of  mer- 
chandise. And  his  disciples  remembered  that  it  was  written,  The  zeal  of 
thine  house  hath  eaten  me  up."     John  ii.  13-17. 

The  Jews  were  expecting  the  Messiah.  The  signs 
of  the  times  all  pointed  to  his  near  advent.  It  was 
written  in  their  oracles,  "  The  Lord  whom  ye  seek 
shall  suddenly  come  to  this  temple."  What  a  day 
that  would  be  when  Prince  Shiloh,  crowned  with 
honor,  his  face  radiant  with  the  glory  of  heaven, 
should  enter  the  sacred  precincts,  lift  his  hands  in 
blessing  and  restore  to  Israel  the  splendor  of  former 
times.  This,  they  thought,  would  be  the  manner  of 
his  coming.  But  how  strangely  was  that  prophecy 
fulfilled.  A  man  in  the  garb  of  a  Galilean  peasant, 
whip  in  hand,  eyes  aflame  with  holy  indignation, 
scourges  the  traffickers  from  the  temple  court  and 
lashes  their  rulers  with  reproaches  for  their  defile- 
ment of  the  sacred  place.  A  strange  coming  of  the 
Christ  !  Yet  so  he- ever  comes  ;  for  is  it  not  written, 
"  Judgment  must  begin  at  the  house  of  God  "  ? 

How  are  we  to  interpret  this  incident  ?  Was  it 
intended  to  teach  that  a  place  dedicated  to  the  wor- 
ship of  Almighty  God  must  not  be  prostituted  to 
secular  uses  ?     Aye,  and   something  more.     I  was  in 


192  THE    CLEANSING    OF    THE    TEMPLE. 

St.  Paul's  in  London  a  few  years  ago,  when  a  poor 
fellow,  over  in  one  corner  of  the  Cathedral,  shot  him- 
self through  the  heart.  The  sacred  edifice  was  so  de- 
filed by  his  blood  spattered  upon  its  wall,  that  it  was 
presently  re-consecrated  with  solemn  rites.  It  is  hard 
to  understand  how  such  a  proceeding  could  be  justi- 
fied except  upon  the  lowest  and  narrowest  view  of 
the  sanctity  of  the  place.  There  are  worse  things 
than  the  blood  of  a  suicide  upon  the  floor  and  walls 
of  our  sanctuaries.  And  if  there  must  be  re-consecra- 
tion for  every  defilement,  we  must  needs  be  intoning 
our  formulae  and  swinging  our  censers  all  day  long. 
No,  this  is  not  the  way  to  keep  the  house  clean.  As 
well  undertake  to  purify  a  leper  by  washing  his  san- 
dals. There  is  a  much  current  superstition  respect- 
ing the  holiness  of  a  church  building.  It  must  in- 
deed be  reserved  for  purposes  of  worship  exclusively, 
but 

"  What's  hallowed  ground?     Has  earth  a  clod 

Its  Maker  meant  not  to  be  trod 

By  man  the  image  of  his  God  ?" 

The  house  is  merely  the  outward  shell  of  the  true 
temple.  It  has  no  sacredness  except  for  the  fact  that 
thither  the  tribes  go  up  to  worship  God  ;  its  pillars 
and  curtains  are  wood  and  flax.  The  Church,  Ecclesia, 
exceeds  all  bounds  of  roof  and  walls.  No  outward 
garnishing  of  nave  and  transept  can  commend  to 
Heaven  a  company  of  worshipers  whose  hands  are 
unclean  and  whose  hearts  are  impure.  A  clean  plat- 
ter may  serve  to  furnish  forth  a  most  unwholesome 
feast. 

The  Jews  were  a  chosen  people — chosen  to  evangel- 
ize the  world.  Their  commission  was  as  wide  as  that 
of  the  Christian  Church.    For  its  accomplishment  they 


THE    CLEANSING    OF    THE    TEMPLE,  I93 

were,  entrusted  with  the  oracles  and  the  prophecies  of 
the  Christ.  The  temple  was  the  center  of  their  work  of 
evangelization  ;  its  rites  and  symbols  and  elaborate 
ceremonial  were  all  significant  of  that  purpose.  To 
this  end  there  was  a  Court  of  the  Gentiles  ;  the  outer 
and  larger  portion  of  the  sacred  enclosure,  which  the 
heathen  of  all  nations  might  visit.  Its  use  was  pre- 
cisely that  which  is  served  by  the  so-called  "altar  "in 
some  of  our  modern  churches,  namely,  a  place  of 
welcome  for  outsiders  who  desire  to  acknowledge  the 
true  God.  At  the  time  of  our  text  this  Court  of  the 
Gentiles  had  passed  into  disuse.  There  was  no  gen- 
eral desire  to  receive  proselytes  into  the  Jewish 
Church,  Why  then  should  not  the  space  allotted  to 
them  be  devoted  to  other  purposes  ?  It  was  leased 
accordingly  to  those  who  sold  sheep  and  oxen  and 
turtle  doves  for  sacrifice,  and  to  money-changers  who 
were  ready  to  exchange,  for  a  consideration  of  five  per 
cent.,  the  coin  of  other  countries  for  the  Jewish  half- 
shekel  with  which  every  loyal  son  of  Israel  must  pay 
his  annual  poll-tax. 

The  cleansing  of  the  temple  occurred  twice  ;  at 
the  beginning  and  again  at  the  close  of  Christ's  min- 
istry. On  the  first  occasion  he  had  come  down 
from  the  north  with  a  caravan  of  pilgrims  to  attend 
the  Passover,  On  a  hot  April  day  he  reached  Jerusa- 
lem and  betook  himself  at  once  to  the  temple.  As 
he  ascended  the  marble  steps,  he  heard  sounds  of 
traffic,  the  shouts  of  drovers,  the  lowing  of  cattle  and 
bleating  of  flocks,  the  clinking  of  money  on  the  tables 
of  the  money-changers,  I  would  give  much  to  have 
seen  the  look  of  righteous  indignation  on  the  face  of 
the  Nazarene  prophet  as  he  stooped  to  gather  from 
the  floor  the  handful   of  rushes  with  which  he  drave 


T94  THE    CLEANSING    OF    THE    TEMPLE 

them  out.  "  Take  these  things  hence  ;  make  not  my 
Father's  house  an  house  of  merchandise  !  "  And  there 
was  no  resistance.  Why?  Why  did  not  Ahab  arrest 
Elijah  at  the  gate  of  Naboth's  vineyard  ?  Why  did 
not  the  magistrates  of  Nineveh  lay  hands  on  Jonah  as 
he  went  up  and  down  the  streets  crying,  "  Yet  forty 
days  and  this  city  shall  be  destroyed"?  Why  did 
not  the  people  mob  Moses  when  he  hurled  the  golden 
calf  from  its  pedestal  in  the  midst  of  the  idolatrous 
multitude?  "Conscience  makes  cowards  of  us  all," 
and  "he  is  thrice  armed  who  hath  his  quarrel  just." 
O,  there  is  an  unspeakable  power  in  a  transport  of 
righteous  indignation  !  Who  shall  measure  the 
power  of  that  indignation  when  it  flamed  forth  from 
the  eyes  of  the  incarnate  Son  of  God  ? 

The  other  occasion  of  the  cleansing  of  the  temple 
was  four  days  before  the  crucifixion.  Jesus  had 
come  down  again  to  attend  the  Passover.  He  was 
accompanied  by  many  pilgrims  on  their  way  to 
the  feast.  And  as  he  came  along  the  road  from  Olivet 
he  was  met  also  by  a  multitude  from  the  city  who 
cast  their  garments  before  him  and  cried,  "  Hosanna  ! 
Hosanna,  to  the  Son  of  David  !  "  As  he  entered  the 
gate  and  passed  along  the  street  the  people  leaned 
from  their  lattices  and  stood  in  the  doorways  of  the 
bazaars  wondering  at  this  strange  procession.  Again 
he  entered  the  temple.  Three  years  had  elapsed,  but 
he  found  the  same  condition  of  things.  The  colon- 
nades had  again  been  invaded  by  the  merchants  ; 
here  were  pens  and  stalls  for  sheep  and  cattle  ;  here 
were  the  drovers  and  the  money-changers.  Again  he 
drove  them  out,  and  again  none  dared  resist  his  holy 
zeal.  This  done,  he  remained  in  the  Court  of  the 
Gentiles  ;  preaching  and   healing  the  sick  who  were 


THE    CLEANSING    OF    THE    TEMPLE.  I95 

brought  to  him,  while  from  within  came  the  voices  of 
children  and  the  songs  of  the  pilgrims  :  "  Hosanna! 
Hosanna,  to  the  Son  of  David  !  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord  !  " 

I  have  never  known  a  time  during  my  ministry  of 
twenty-five  years  when  there  seemed  to  be  such  a 
general  desire  for  a  revival  of  true  religion  in  the 
Churches  as  just  now.  The  matter  is  referred  to  con- 
stantly in  our  preachers'  meetings,  and  the  prayers  of 
the  people  in  our  devotional  services  indicate  the  drift 
of  common  desire.  O  for  the  coming  of  the  Lord  in 
power  to  the  saving  of  a  multitude  of  souls  !  But  are 
we  ready?  Is  the  Church  prepared  for  a  work  of 
heavenly  grace  ?  If  the  Lord  were  to  come  presently, 
would  there  be  no  occasion  for  his  scourge  before  the 
lifting  of  his  hands  in  benediction  ?  Is  it  not  possible 
that  with  us  also,  "judgment  must  first  begin  at  the 
house  of  God  "  ?  And  if  so,  what  evils  would  the  Lord 
find  to  arouse  his  just  and  holy  wrath  ? 

I.  One  of  the  prevailing  sins  of  Christian  people 
is  covetousness;  that  is,  the  turning  aside  of  divine 
things  to  personal  and  selfish  uses. 

The  priests  of  Israel  had  appropriated  the  Court 
of  the  Gentiles  to  the  purposes  of  merchandise,  be- 
cause of  the  income  they  derived  from  it.  Why  not? 
What  harm  was  there  in  leasing  this  unused  space  for 
such  trafficking  as  indirectly  ministered  to  the  altar? 
Thus  they  justified  themselves  in  turning  it  to  their 
own  account.  The  canker  of  gold  had  infected  heart 
and  conscience. 

Tt  is  stated  that  the  annual  gifts  of  the  Christian 
people  of  "America  to  the  work  of  missions  outside  the 
local  parish  are  about  ten  cents  per  capita;  that  is, 
one-fiftieth  of  one  per  cent,  of  the  average  income 


196  THE    CLEANSING    OF    THE    TEMPLE. 

of  a  laboring  man.  And  the  people  who  are  making 
such  contributions  are  offering  up,  day  by  day,  the 
prayer,  "  Thy  kingdom  come."  The  yearly  gifts 
of  all  the  nations  of  Christendom  for  missions 
would  not  pay  the  liquor  bill  of  America  for  three 
days.  The  people  of  the  world — the  witnesses  who 
compass  us  about — when  they  learn  such  facts  as 
these,  must  be  led  to  strange  conclusions.  For  they 
know  that,  as  Christians,  we  have  consecrated  our- 
selves body  and  soul,  talents  and  possessions,  wholly 
and  absolutely  to  the  service  of  Christ.  And  this  is 
the  outcome  ! 

We  are  living  in  hard  times.  The  long  strain  is 
felt  in  all  our  Christian  beneficences.  Our  Missionary 
Boards  are  all  laboring  under  a  heavy  burden  of 
debt  ;  our  institutions  of  Christian  education  are  run- 
ning behind.  Whose  fault  is  it.?  There  is  money 
enough  in  the  hands  of  Christ's  disciples  in 
our  own  country  to  pay  off  all  the  indebtedness 
of  these  enterprises  without  feeling  it.  I  could 
point  my  finger  at  five  Christian  men  in  America, 
multi-millionaires,  having  in  their  possession  trust- 
funds  belonging  to  the  Lord  Jesus  Christ,  who  could 
place  all  our  missionary  boards  and  charitable  insti- 
tutions on  a  basis  of  permanent  prosperity  by  parting 
with  a  mere  modicum  of  their  wealth.  The  time  has 
come  when  God  places  a  clear  requisition  upon  such 
possessions  ;  he  does  not  call  for  a  tithe  of  the  income  ; 
he  does  not  ask  the  whole  of  the  interest ;  he  demands 
that  those  to  whom  he  has  entrusted  riches  shall  now 
cut  in  upon  the  principal,  for  that  principal  belongs 
to  him.  No  doubt  we  have  all  been  impre^ed  by  the 
severity  with  which  our  Lord  in  his  preaching  spoke  of 
rich  men,  as  where  he  said,  "  How  hardly  shall  they 


THE    CLEANSING    OF    THE    TEMPLE.  197 

that  hav6  riches  enter  into  the  kingdom  of  God  !  It 
is  easier  for  a  camel  to  pass  through  a  needle's  eye 
than  for  a  rich  man  to  enter  into  the  kingdom  of 
God."  It  may  be  that  in  this  passage  he  desired  to 
teach  the  impossibility  of  the  salvation  of  a  man 
whose  heart  is  set  upon  the  acquisition  of  wealth 
and  upon  its  selfish  use.  Or  it  may  be  that  he  re- 
ferred to  that  gate  of  Jerusalem  called  "  The  Needle's 
Eye,"  which  is  said  to  have  been  large  enough  to  ad- 
mit a  camel,  but  not  with  a  load  upon  its  back.  Un- 
load if  you  would  enter  in  !  The  silver  and  the  gold 
are  God's;  his  people  must  recognize  that  fact.  Souls 
cannot  be  saved  while  the  Court  of  the  Gentiles  is 
perverted  to  selfish  uses. 

II.  Another  of  the  current  sins  of  the  Church  in 
these  times  is  extcrnalistn.  At  the  very  time  when 
the  temple  court  was  filled  with  sounds  of  chaffering 
merchants  and  the  bleating  of  sheep  and  oxen,  the 
priests  within  were  devoting  their  utmost  attention  to 
the  scrupulosity  of  outward  form.  Censers  were 
swinging  and  antiphonal  choirs  were  chanting,  "  Oh, 
that  men  would  praise  the  Lord  for  his  goodness  and 
for  his  wonderful  works  to  the  children  of  men." 
This  was  the  golden  age  of  ceremonialism  in  Israel, 
and  God  hated  if.  "  Bring  no  more  vain  oblations," 
he  said.  "  Your  incense  is  an  abomination  unto  me  ; 
your  new  moons  and  appointed  feasts  my  soul  hateth  ; 
I  am  weary  to  bear  them.  Wash  you,  make  you 
clean.  Cease  to  do  evil  ;  learn  to  do  well."  Jesus  in 
like  manner  rebuked  it.  The  long  prayers,  the  broad 
phylacteries,  the  ringing  of  the  resounding  gifts  in 
Corban;  how  he  denounced  them  !  "  Ye  are  as  whited 
sepulchres,  fair  without,  but  within  full  of  dead  men's 
bones  and  all  uncleanness." 


198  THE    CLEANSING    OF    THE    TEMPLE. 

There  is  a  ritualistic  tendency  in  our  time  which 
is  greatly  to  be  deplored;  a  turning  away  from  the 
simplicity  of  pure  worship  to  spectacular  display. 
Let  it  be  remembered  that  our  Lord  in  setting  up  the 
religion  of  the  New  Economy  announced  th:;  fulfill- 
ment of  former  rites  and  ceremonies  and  the  reduc- 
tion of  religion  to  its  very  simplest  form.  The 
Church  at  Laodicea  incurred  his  grave  displeasure 
because  it  was  neither  cold  in  abandoning  the  faith 
nor  hot  in  zealously  defending  it  ;  but  eminently  re- 
spectable. The  letter  which  killeth  was  there,  but 
there  was  an  absence  of  the  Spirit  which  maketh 
alive.  "  So  then  because  thou  art  lukewarm,  and 
neither  cold  or  hot,  I  will  spue  thee  out  of  my  mouth. 
And  because  thou  sayest  :  '  I  am  rich,  and  increased 
with  goods,  and  have  need  of  nothing  ';  and  knowest 
not  that  thou  art  wretched,  and  miserable,  and  poor, 
and  blind,  and  naked  ;  I  counsel  thee  to  buy  of  me 
gold  tried  in  the  fire,  that  thou  mayest  be  rich  ;  and 
white  raiment  that  thou  mayest  be  clothed,  and  that 
the  shame  of  thy  nakedness  do  not  appear  ;  and 
anoint  thine  eyes  with  eyesalve,  that  thou  mayest 
see." 

There  is  no  more  specious  temptation  to  the 
Church  than  that  of  captivating  and  unwarranted 
forms  in  worship.  Let  it  be  remembered  that  what- 
soever is  not  of  God  is  of  sin.  At  the  well  of  Sychar 
our  Lord  said  to  the  woman  of  Samaria,  who  was 
much  concerned  about  the  rival  claims  of  Moriah  and 
Gerizim  with  their  divers  rites  and  symbols:  "Wo- 
man, believe  me  the  hour  cometh  when  ye  shall 
neither  in  this  mountain  nor  yet  at  Jerusalem  worship 
the  Father.  The  hour  cometh  and  now  is  when  the 
true    worshipers  shall    worship  the  Father  in    spirit 


THE    CLEANSING    OF    THE    TEMPLE.  igQ 

and  in  truth  ;  for  he  seeketh  such  to  worship  him. 
God  is  a  Spirit;  and  they  that  worship  him,  must 
worship  him  in  spirit  and  in  truth." 

III.  Mention  must  also  be  made  of  the  prevalent 
sin  of  intolerance.  The  priests  of  the  ancient  temple 
were  at  this  time  ready  to  welcome  almost  any  form 
of  heresy;  and  they  had  engrafted  upon  their  religion 
much  of  pagan  philosophy.  If  liberalism  were  needed, 
they  had  enough  of  it  ;  but  they  were  intolerant  to- 
ward truth  and  impatient  of  the  teachings  of  their 
own  scriptures.  At  this  hour  they  were  full  of  hatred 
toward  Christ  and  his  doctrine,  and  were  devising 
measures  to  accomplish  his  death. 

There  are  many  of  God's  people  who  incline  to- 
ward liberalism  in  their  treatment  of' false  philoso- 
phies; but  who  cannot  abide  a  reference  to  the  old 
landmarks,  or  the  "  traditional  view  "  of  the  doctrine 
of  Christ.  As  ministers  and  laymen,  we  stand 
pledged  in  solemn  covenant  to  the  loyal  upholding  of 
Christ  and  the  Scriptures  ;  the  Written  and  the  Incar- 
nate Word  of  God.  The  bigot  of  these  days  is  not 
the  man  who  insists  upon  loyalty  to  those  funda- 
mental facts,  but  rather  the  one  who  extends  the 
right  hand  of  fellowship  to  such  as  reject  them,  while 
denouncing  the  upholders  of  the  faith  once  de- 
livered to  the  saints  as  bigots  and  fanatics.  This  is 
a  practical  renunciation  of  loyalty  to  the  gospel 
of  Christ.  Let  us  be  liberal  toward  truth  and  toward 
all  lovers  of  truth,  and  generously  disposed  toward 
all  who  reject  the  truth  in  praying  that  they  may  be 
brought  to  a  knowledge  of  it. 

The  broadest  and  most  generous  of  the  Apostles 
was  John  the  Evangelist.  He  is  represented  as 
leaning  upon  the  Master's  breast.  His  constant 
theme  was     Love  ;    insomuch   that  when  he  was  an 


200  THE    CLEANSING    OF    THE    TEMPLE. 

old  man  and  burdened  with  his  years,  he  is  said  to 
have  been  carried  to  the  church  to  deliver  his  brief 
sermon,  "Little  children,  love  one  another."  This 
was  the  man  who,  toward  the  close  of  his  life,  writing 
to  the  Elect  Lady,  said,  "This  is  love,  that  we  walk 
after  his  commandments.  For  many  deceivers  are 
entered  into  the  world,  who  confess  not  that  Jesus 
Christ  is  come  in  the  flesh.  Whosoever  transgresseth 
and  abideth  not  in  the  doctrine  of  Christ,  hath  not 
God.  If  there  come  any  unto  you  and  bring  not  this 
doctrine,  receive  him  not  into  your  house,  neither  bid 
him  God-speed  :  for  he  that  biddeth  him  God-speed 
is  partaker  of  his  evil  deeds.'"  This  is  the  sort  of 
tolerance  which  prevailed  in  the  Apostolic  Church. 
It  is  liberalism  of  another  sort  that  has  largely  para- 
lyzed the  energies  of  the  Church  in  Holland,  in  Ger- 
many, in  Scotland  and  in  England  to-day.  We  can- 
not afford  to  compromise  with  error.  To  compromise 
with  error  is  to  be  intolerant  toward  truth.  We  must 
love  those  who  are  without  and  seek  their  conversion  ; 
but  must  frankly  refuse,  in  the  interest  of  truth,  to 
hold  religious  fellowship  with  them. 

IV.  Still  another  of  the  sins  prevalent  in  the 
Church  to-day  is  spiritual  conceit.  The  Jews  were 
aware  of  God's  plan  as  to  the  conversion  of  the  na- 
tions. They  knew  that  there  would  have  been  no 
Court  of  the  Gentiles  but  for  his  desire  that  the  Gen- 
tiles should  be  brought  in.  But  they  did  not  approve 
of  his  plan.  They  thought  of  themselves  as  a  select 
company  of  people  entrusted  with  the  oracles  and 
possessed  of  certain  exclusive  privileges.  As  to  out- 
siders, they  were  wont  to  speak  of  them  as  "  dogs  of 
Gentiles."     They  had  no  desire  to  gather  them  in. 

Our  Lord  has  left  us  in  no  doubt  as  to  his  pur- 
pose respecting  the  Church.     It  is  the  great  living  or- 


THE    CLEANSING    OF    THE    TEMPLE.  201 

ganism  through  which  he  is  working  for  the  bringing 
of  all  nations  to  the  knowledge  of  truth.  He  came 
back  after  his  crucifixion  and  spent  forty  days  with 
his  disciples,  apparently  for  the  purpose  of  marking 
out  the  plan  of  campaign.  He  said  to  them  repeat- 
edly, from  his  first  meeting  of  them  in  the  upper 
room,  to  his  last  address  on  the  mount  of  ascension, 
"  Go  ye  into  all  the  world  and  evangelize  ;  and  lo,  I 
am  with  you  alway,  even  unto  the  end."  His  meaning 
is  perfectly  clear.  And  yet  it  is  not  an  uncommon 
thing  in  our  time  to  hear  professing  Christians  say, 
"  I  do  not  believe  in  Foreign  Missions."  Was  there 
ever  greater  arrogance  ?  What  right  has  any  believer 
to  set  up  his  own  opinion  as  against  the  distinct  com- 
mandment of  his  Lord  ?  What  assumption  !  what 
self-opinionated  vanity  is  here  !  No  use  for  the  Court 
of  the  Gentiles  indeed.  What  is  the  Church  then? 
A  coterie  of  saints?  A  mutual-admiration  society? 
A  fellowship  of  good  people  who  desire  to  sit  and 
sing  their  souls  away  to  everlasting  bliss  ?  Nay  ; 
Christ  settled  it.  This  is  his  business  ;  let  us  allow 
him  to  manage  it  in  his  own  way. 

Before  we  can  receive  the  blessing  which  the 
Church  needs,  the  Temple  must  be  purged.  The 
Lord  of  the  Temple  already  stands  in  the  Court  of 
the  Gentiles  ;  the  scourge  in  his  hand  falls  on  the 
backs  of  our  pleasant  and  cherished  sins.  He  bids  us 
remove  from  our  hearts  and  lives  the  covetousness 
which  has  robbed  God,  the  externalism  which  has 
mocked  God,  the  intolerance  which  has  rejected  truth 
instead  of  error,  and  the  spiritual  narrowness  and 
self-sufficiency  which  have  dared  to  limit  God's  saving 
grace  to  us  and  ours.  When  the  Temple  is  cleansed, 
his  glory  will  shine  in  it  like  the  glory  of  the  sun. 


''COME  AND  SEE." 

"  Nathanael  said  unto  him,  Can  there  any  eood  thing  come  out  of  Nazareth? 
Philip  saith  unto  him,  Come  and  see.       John  i,  47. 

It  would  Appear  that  Nathanael  had  been  com- 
muning with  himself  "  under  the  fig-tree."  He  had 
perhaps  been  praying  there,  and,  as  an  "Israelite  in- 
deed," longing  for  the  coming  of  the  Christ.  To  him 
came  Philip,  saying,  "  We  have  found  the  Messiah, 
the  long-looked-for  One."  Where? — "Jesus  of  Naz- 
areth."— "Impossible"!  At  this  point  Nathanael 
showed  himself  to  be  a  prejudiced  man.  He  was  fa- 
miliar with  two  proverbs  of  the  time,  to  wit ;  "  Out  of 
Galilee  ariseth  no  prophet,"  and,  "  Can  any  good 
thing  come  out  of  Nazareth  "  ?  These  proverbs  rep- 
resented tradition  and  public  opinion  ;  the  sub- 
stratum of  prejudice.  **  What  the  people  say  "  has 
greater  weight  in  many  quarters  than,  "  What  is 
truth"? 

In  his  reply  to  this  rebuff,  which  spoke  with  the 
voice  of  prejudice,  Philip  showed  great  wisdom. 
He  might  have  railed  at  Nathanael  as  a  warped, 
jaundiced,  narrow-minded,  unreasonable  man  ;  but 
that  would  have  done  no  good.  Vinegar  swarms  no 
bees.     Or  he  might  have  argued  with  him  ;  but 

"  A  man  convinced  against  his  will 
Is  of  the  same  opinion  still." 

(202J 


"come  and  see.  203 

He  very   properly  appealed  to  the  evidence    of    Na- 
thanael's  own  senses  :  '*  Come  and  see." 

This  is  the  right  sort  of  preaching.  As  ambassa- 
dors of  Christ  we  are  appointed,  not  to  display  our 
rhetorical  or  argumentative  skill  so  much  as  to  stand 
with  pointed  finger,  saying,  "  Behold  the  Lamb  of 
God  "  !  The  world  cares  little  for  our  personal  ipse 
dixit :  "  I  am  Sir  Oracle,  and  when  I  open  my  lips  let 
no  dog  bark."  Men  do  their  own  thinking  in  these 
days.  There  is  only  one  man  on  earth  who  claims 
infallibility,  and  he  does  not  seem  to  be  absolutely 
sure  about  it.  The  best  we  can  do  in  the  pulpit  is  to 
present  our  claim,  namely,  that  Jesus  is  the  Christ  ; 
and  then  appeal  to  the  fair-minded  judgment  of  our 
congregations,  urging  them  to  use  their  own  facul- 
ties :  **  Behold  the  Lamb  of  God." 

In  pursuance  of  this  method  I  would  lead  you  to- 
day, as  Philip  led  Nathanael,  into  the  presence  of 
Jesus  of  Nazareth,  saying,  "Come  and  see."  See 
what  ? 

I.  See  a  Man.  Is  there  anything  remarkable  in 
that  ?  Aye  ;  a  man  is  not  easy  to  find.  We  have  all 
sorts  of  lay  figures,  manikins,  leather  and  prunella 
imitations  ;  but  where  will  you  find  a  man  ?  Call  in 
Diogenes  with  his  lantern  and  let  him  search  the 
world  over  ;  then  turn  your  eyes  toward  this  Jesus  of 
Nazareth  and  behold  him.  £cce  Homo !  A  man  ; 
a  veritable  man  ;  a  man  without  a  fault : 

— "  the  elements 
So  mixed  in  him,  that  nature  might  stand  up 
And  say  to  all  the  world,  'This  is  a  Man."' 

There  are  four  particulars  in  which  this  Jesus  of 
Nazareth  differs  from  all  other  men  : 

(j)   In  respect    to    his  intellect  ;  it  was    perfectly 


204  COME    AND    SEE. 

clear  to  discern  truth.  He  saw  things  in  every  prov- 
ince of  knowledge  precisely  as  they  are.  An  oculist 
will  tell  you  that  there  is  probably  not  one  pair  of  ab- 
solutely perfect  eyes  on  earth  ;  there  is  a  twist  of 
some  sort  in  everybody's  sight.  But  Jesus  saw 
clearly  ;  saw  to  the  very  heart  of  every  mystery  ;  saw 
the  great  verities,  God  and  immortality  and  heaven 
and  hell.  He  solved  the  great  problems.  He  untied  the 
knots  of  philosophy  without  resorting  to  any  Gordian 
trick.  He  touched  these  things  with  a  fearless  hand, 
and  made  them  so  simple  in  his  discourse  that  it  was 
said,  "  Never  man  spake  like  this  man." 

(2)  As  to  his  heart ;  it  was  wholly  pure  and  be- 
nevolent. He  hated  sin  only.  The  wisest  detective 
of  whom  I  have  any  knowledge,  was  an  old  Spartan 
judge,  who,  in  order  to  detect  the  real  criminal  among 
a  number  of  suspects,  placed  his  ear  to  the  bosom  of 
each  in  succession  until  he  came  to  one  of  whom  he 
said,  "  Thou  art  the  man."  He  knew  him  by  the  quick 
palpitation  of  his  heart.  No  human  heart  beats  pre- 
cisely as  it  should,  because  no  man  is  wholly  free 
from  sin.  This  Jesus,  however,  confidently  said, 
"Wholayeth  anything  to  my  charge  "  ?  He  taught 
us  to  pray,  "  Forgive  us  our  debts  as  we  forgive  our 
debtors"  ;  but  never  once  did  he  make  such  a  prayer 
in  his  own  behalf.     He  was  without  sin. 

(3)  In  respect  to  his  conscience  ;  it  was  clear  to 
discern  betwixt  the  worse  and  better  reason.  No  ship 
that  sails  the  sea  is  without  its  compass  ;  yet  there  is 
no  magnetic  needle  which  points  with  absolute  exact- 
ness towards  the  North.  It  maybe  diverted  from  its 
proper  direction  by  the  magnetism  in  the  atmosphere, 
by  something  in  the  ship's  cargo,  by  the  very  nails 
that  fasten   the  craft  together  ;  so  the  needle  always 


"COMK    AND    SEE." 


205 


vibrates  on  its  pivot  and  deviates  more  or  less  from 
its  true  direction.  The  moral  sense  of  the  race  is 
diverted  in  like  manner  by  sin.  The  conscience  of 
Jesus,  however,  pointed  ever  toward  God  and  right. 

(4)  As  to  his  will  ;  it  led  him  always  to  obey  the 
perfect  will  of  God.  We  complain  of  a  war  in  our 
members,  so  that  the  good  we  would,  we  do  not,  and 
the  evil  that  we  would  not,  that  we  do.  But  there 
was  no  such  war  in  the  members  of  Christ.  The 
source  of  our  trouble  is  in  our  perverted  wills.  When 
Israel  Putnam  was  leading  his  Green  Mountain  boys 
toward  the  north  in  the  French  War  his  march  was 
intercepted  by  a  gunboat  which  had  been  launched 
upon  the  lake.  He  waited  until  nightfall  and  then, 
providing  himself  with  a  beet'.e  and  wedge,  rowed  out 
under  the  stern  of  the  boat  and  drove  the  wedge  be- 
hind its  rudder.  The  next  morning  the  gunboat  lay 
there  helpless  with  flapping  sails.  This  is  precisely 
what  sin  has  done  for  the  human  will.  But  the  moral 
sense  of  Jesus  led  him  into  a  perfect  harmony  with 
the  mind  of  God. 

Here  then  was  a  quadrilateral  man  ;  quite  perfect 
in  intellect,  heart,  conscience  and  will.  For  this  rea- 
son, among  others,  he  was  called  the  Son  of  Man  ; 
that  is,  the  unique,  the  singular,  the  incomparable 
man;  the  "recapitulation  of  humanity,"  the  Ideal 
Man. 

II.  See,  furthermore,  the  Son  of  God.  But  what  is 
peculiar  in  that  ?  I  also  am  a  son  of  God.  Was  I 
not  created  in  his  likeness  and  after  his  image .? 
Have  I  not,  by  his  infinite  grace,  been  leceived  by  the 
Spirit  of  adoption  so  that  I  have  a  double  right  to 
say,  "  Abba,  Father  "  ?  But  not  in  the  sense  in  which 
this  Jesus  of  Nazareth  was   called   the   Son  of  God. 


2o6  "come  and  see." 

He  is  th<^  only-begotten  and  well-beloved  One.  Thrice 
was  he  so  acknowledged  from  heaven.  When  he  stood 
in  the  verge  of  the  Jordan  at  his  baptism,  a  voice  from 
above  was  heard  to  say,  "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased."  Again  on  the  Mount  of 
Transfiguration,  when  the  disciples,  fearing,  entered 
into  the  luminous  cloud  and  saw  Jesus  glorified,  his 
garments  white  and  glistening,  a  voice  was  heard, 
"  This  is  my  beloved  Son,  hear  ye  him."  And  once 
more  when  he  was  crucified  ;  the  earth  rumbling  pro- 
claimed it  with  an  inarticulate  voice,  and  the  light- 
nings wrote  it  against  the  dark  noonday  sky  in  mys- 
tic characters,  "  This  is  my  only-begotten  and  well- 
beloved  Son." 

He 'is  distinguished  from  all  other  and  lower  sons 
of  God  in  four  particulars. 

(i)  No  other  can  claim  pre-existence.  He  said  to 
the  Scribes  and  Pharisees,  who  tempted  him  when 
he  was  preaching  in  the  temple  porch,  "  Before  Abra- 
ham was,  I  am."  Not,  *'  I  was,"  which  would  be  far 
beyond  what  any  mortal  could  say,  but  "  I  am  "  ;  this 
being  an  arrogation  to  himself  of  the  old  incommuni- 
cable name  of  Deity,  "I  AM  THAT  I  AM."  He 
thus  claims  self-existent  being.  He  is  very  God  of 
very  God,  to  whom  there  is  neither  past,  present,  nor 
future  ;  whose  life-time  is  an  everlasting  now.  So  it 
is  elsewhere  written  of  him  :  "In  the  beginning  was 
the  Word,  and  the  Word  was  with  God  and  the  Word 
was  God  ;  the  same  was  in  the  beginning  with  God." 
(2)  No  other  son  of  God  ever  held  such  a  commis- 
sion as  this  Jesus  of  Nazareth.  He  was  the  "  Sent 
One."  He  said  of  himself:  "The  Father  hath  sent 
me."  The  persons  of  the  ineffable  Godhead  are  met 
in  council  to  determine  what  should  be  done  for  the 


"COME    AND    SEE.  207 

ruined  race  ;  the  cry  of  men's  misery  has  come  up  to 
heaven  ;  and  the  Three  are  represented  as  say- 
ing, "Whom  shall  we  send  and  who  will  go  for  us  ?" 
The  Son  volunteers  to  go  to  the  earth  as  a  knight 
errant  for  the  deliverance  of  the  race,  saying,  "  Here 
am  I,  send  me."  The  incarnation  was  the  result. 
He  has  come  under  a  three-fold  commission  :  to  teach 
the  truth  ;  to  illustrate  in  his  own  life  and  character 
the  graces  which  qualify  for  kinship  with  God  ;  and 
pre-eminently  to  bear  the  world's  sin  in  his  own  body 
on  the  tree. 

The  cross  is  the  consummation  of  his  work.  He 
there  uplifts,  as  a  great  Atlas,  the  sin  of  the  world 
upon  his  mighty  shoulders,  even  while  his  heart 
breaks  under  the  crushing  burden.  A  man  went 
forth  into  the  forest  and  measured  the  trees  with 
his  eye  until  he  found  a  suitable  one  ;  then  he  cut 
it  down  and  had  it  conveyed  to  his  work  shop ; 
there  he  laid  upon  it  his  measuring  line  and  said, 
"  The  cross-piece  must  be  twelve  spans  and  the  up- 
lift must  be  ten  cubits  ;  "  and  thus  he  measured  and 
made  the  cross  whereon  this  Jesus  died.  But  who 
shall  measure  that  cross  ?  It  is  vast  as  the  procession 
of  the  ages  ;  it  is  broad  as  the  world  ;  it  is  high  as 
heaven  ;  it  is  deep  as  hell  ;  and  he  who  hangs  upon 
it — is  this  Joseph's  son  ?  Nay,  this  is  the  great  living 
magnet  of  the  universe  who  said  of  himself  :  "  I,  if  I 
be  thus  lifted  up,  will  draw  all  men  unto  me." 

(3)  No  other  son  of  God  ever  went  to  heaven  like  this 
one.  He  gathered  his  disciples  about  him  and  said, 
"  All  power  is  given  unto  me,  in  heaven  and  on  earth  ; 
go  ye  therefore  into  all  the  world  and  evangelize,  and, 
lo,  I  am  with  you  alway,  even  unto  the  end."  Then 
he  began  to   ascend  out  of  the  midst  of  them.     No 


2o8  "come  and  see." 

chariot,  no  horses  of  flame  came  to  bear  him  upward  ; 
by  his  own  power,  in  apparent  defiance  of  nature's 
laws,  he  arose  with  hands  outstretched  in  a  last  bene- 
diction until  the  opening  heavens  received  him  So  he 
went  as  he  had  prophesied,  to  resume  the  "glory 
which  he  had  with  the  Father  before  the  world  was." 

(4)  And  he  will  come  again  !  "Why  stand  ye 
gazing  upward  "  ?  said  the  angels  to  the  bewildered 
disciples.  "  He  shall  so  come  as  ye  have  seen  him 
go."  There  is  one  chapter  still  to  be  written  in  the 
life  of  this  Jesus  of  Nazareth  on  earth.  He  is  yet  to 
reign  in  visible  splendor  among  men. 

III.  Behold  the  Messiah.  The  Son  of  Man  and  the 
Son  of  God  are  the  two  distinctive  Messianic  titles  ; 
the  blending  of  perfect  manhood  with  Godhood  con- 
stitutes the  theanthropic  person  of  the  Christ. 

Let  the  conversation  of  Christ  with  Nathaniel  be 
observed:  "And  Jesus  saw  Nathanael  coming  to  him 
and  said,  *  Behold  an  Israelite  indeed  in  whom  there  is 
no  guile.'  "  (By  this  he  meant,  not  that  Nathanael  was 
without  sin,  but  that  he,  as  a  true  Israelite,  was  pre- 
pared in  all  frankness  to  receive  the  Christ  when  he 
should  find  him.  The  children  of  Israel  were  called  a 
"chosen  people";  chosen  to  possess  and  transmit 
the  oracles  which  were  in  type  and  symbol  and  pro- 
phecy a  declaration  of  the  coming  of  the  Christ.  For 
this  reason  the  expectation  of  Messiah  was  called 
"The  Hope  of  Israel."  Jesus  saw  in  Nathanael  a 
genuine  and  guileless  Israelite,  who  held  himself  ever 
in  readiness  to  accept  the  fulfillment  of  that  hope.) 

"  And  Nathanael  said  unto  him,  '  Whence  knowest 
thou  me  ?' 

Jesus  answered,  '  When  thou  wast  under  the  fig- 
tree  I  saw  thee.'  "     (There  is  a  prudent  reserve   at 


"  COME    AND    SEE.  2O9 

this  point.  Jesus  respects  the  man's  secret,  even  as 
he  declares  his  acquaintance  with  it.) 

"  And  Nathanael  saith  unto  him,  '  Rabbi,  thou  art 
the  Son  of  God  ;  thou  art  the  King  of  Israel  !  '  "  (He 
knew  he  was  in  the  presence  of  one  whose  eyes 
pierce  with  an  all-revealing  light.  This  Jesus  had 
perceived  the  secret  imagination  of  his  heart.  By 
such  a  glimpse  of  omniscience,  he  was  persuaded  that 
Jesus  of  Nazareth  was  none  other  than  the  long-ex- 
pected One.) 

"And  Jesus  answered,  'Because  I  said,  "I  saw 
thee  under  the  fig-tree,"  believest  thou  ?  Thou  shalt 
see  greater  things  than  these.  Verily,  verily,  I  say 
unto  you.  Hereafter  ye  shall  see  heaven  opened  and 
the  angels  of  God  ascending  and  descending  upon  the 
Son  of  Man.'  "  (Nathanael  had  called  him  Son  of 
God  ;  he  calls  himself  Son  of  Man.  Son  of  God  and 
Son  of  Man — the  Messiah  ;  the  intermediary  betwixt 
heaven  and  earth,  like  Jacob's  ladder  whose  foot  was 
on  a  barren  mountain,  whose  top  round  was  by  the 
throne  of  God,  along  which  angels  ascending  bore  the 
prayers  of  suffering  men  and  returned  with  blessings 
from  on  high.) 

In  this  ladder  we  have  a  significant  figure  of  the 
work  of  Jesus  of  Nazareth  who,  as  the  great  Medi- 
ator, is  ever  present  with  us.  He  is  present  among 
the  children  of  men.  His  great  work  is  the  con- 
version of  souls  ;  this  is  his  constant  miracle.  We 
wonder  at  the  conversion  of  Saul  of  Tarsus :  at 
one  moment  breathing  out  slaughter  against  the 
followers  of  Jesus,  the  next  moment  rolling  upward 
his  blinded  eyes  and  crying,  "Lord,  what  wilt 
thou  have  me  do  ? "  We  wonder  at  the  conver- 
sion of    Luther  :    one    moment  a    bond   slave  in  the 


2IO  "COME    AND    SEE. 

superstitions  of  a  degenerate  church,  and  the  next 
half  way  up  Sancta  Scala,  hearing  the  voice,  "  The 
just  shall  live  by  faith,"  and  so  entering  into  newness 
of  life.  We  wonder  at  the  conversion  of  John  New- 
ton :  a  pirate  swinging  in  his  hammock  and  seeing  a 
vision  of  the  Christ,  and  rising  to  indite  his  faith  in 
the  hymn  : — 

"  Amazing  grace  !  how  sweet  the  sound 
That  saved  a  wretch  like  me  ; 
I  once  was  lost,  but  now  am  found  ; 
Was  blind,  but  now  I  see." 

But  there  is  nothing  wonderful  here.  Such  conver- 
sions are  occurring  constantly  around  us.  Regenera- 
tion is  an  "  earthly  thing."  Men  and  women  are  be- 
ing taken  out  of  their  misery  and  set  upon  their  feet; 
brought  out  of  chains  into  freedom,  out  of  darkness 
into  light,  out  of  death  into  newness  of  life,  every 
hour  of  every  day.  And  it  is  the  power  of  Messiah,  an 
ever-present  Christ,  that  is  doing  it. 

He  is  at  work  among  the  nations  in  like  manner. 
He  converts  a  nation  just  as  he  converts  a  man.  Take 
a  map  of  the  world  at  the  beginning  of  the  Christian 
era,  and  beside  it  spread  out  a  map  of  the  world  of 
to-day  ;  mark  how  the  Christ  has  during  these  eigh- 
teen centuries  laid  his  hand  on  one  nation  after  an- 
other, and  lifted  it  out  of  the  darkness  of  paganism 
and  superstition  into  the  light  and  glory  of  Chris- 
tendom. And  to-day  he  is  apparently  working  in 
this  way.  Japan  is  on  her  knees  under  conviction  of 
sin.  China  is  trembling  under  his  glance.  Turkey  is 
writhing  under  his  anger  as  if  it  were  a  whip  of  scor- 
pions. It  is  doubtful  if  there  was  ever  a  time  in  his- 
tory when  the  nations  of  the  earth  were  in  such  com- 
motion  as  just  now.     We  are   looking  to  diplomacy 


COME    AND    SEE.  211 

for  a  settlement  of  international  affairs  : — to  the  War- 
lord of  Germany,  to  Salisbury,  to  our  own  Secretary 
of  State.  Who  are  these  that  we  should  put  our  con- 
fidence in  them  ?  The  Messiah  is  walking  among  the 
nations  ;  the  heart  of  the  king  is  in  his  hand  as  the 
rivers  of  water.  He  is  working  out  his  own  purposes. 
He  is  accomplishing  his  great  work.  He  is  moving  on 
toward  the  deliverance  of  the  whole  world  from  sin. 

Nebuchadnezzar  in  his  dream  saw  a  great  image  ; 
head  of  gold,  breast  of  silver,  loins  of  brass,  legs  of 
iron,  feet  of  clay.  The  prophet  was  called  in  to  in- 
terpret the  dream.  What  is  this  image  ?  It  is  the 
Great  Powers.  And  a  stone  from  the  mountain  side 
was  seen  to  detach  itself  and  roll  downward  until  it 
smote  the  image  and  ground  it  to  powder  ;  and  a 
mighty  wind  arose  and  swept  away  the  dust  of  the 
Great  Powers  as  chaff  is  swept  from  the  threshing 
floor  ;  and,  behold,  the  stone  increased  until  it  be- 
came a  mountain  and  filled  the  earth.  This  is  the 
parable  of  Messiah's  work.  All  kings  and  poten- 
tates and  statesmen  and  diplomats  are  as  puppets  be- 
fore him.  All  powers  and  principalities  are  but  as 
card-houses  in  contrast  with  the  kingdom  of  Christ. 
He  shall  rule  when  all  have  vanished.  The  glory  of 
his  kingdom  shall  cover  the  earth  as  the  waters  cover 
the  sea. 

All  that  is  needed  in  order  that  men  should  ac- 
knowledge that  Jesus  of  Nazareth  is  the  Messiah,  is  a 
frank  treatment  of  his  claim.  To  look  calmly  into  his 
face  is  to  be  convinced.  But,  alas,  men  do  not  stop  to 
think.  The  average  man  is  too  busy  with  the  sordid 
affairs  of  this  present  life  to  gaze  fixedly  upon  him. 

At  the  beginning  of  this  present  century  Sir 
Gilbert  West  and   Lord  Lyttleton,  who  were  in  pro- 


212  "COME    AND    SEE.' 

found  sympathy  with  the  infidelity  which  had  been 
developed  in  the  French  Encyclopedia,  determined 
on  a  master  stroke  for  the  suppression  of  the  Gospel. 
It  seemed  to  them  that  the  two  great  alleged  miracles 
were  the  Resurrection  of  Christ  and  the  Conversion 
of  Saul  of  Tarsus.  Gilbert  West  agreed  to  write  a 
refutation  of  the  resurrection  of  Christ,  and  Lord  Lyt- 
tleton  a  refutation  of  the  conversion  of  Saul.  At  the 
conclusion  of  their  work  they  met  by  appointment. 
Lord  Lyttleton  asked,  "  What  is  the  result  of  your 
work  ?  "  The  answer  was,  "  I  have  thoroughly  in- 
vestigated the  resurrection  of  Christ,  and  have  come 
to  the  conclusion  that  he  who  is  said  to  have  come 
forth  from  the  sepulchre  of  Joseph's  garden,  was,  as 
he  claimed  to  be,  the  veritable  Son  of  God."  And 
Lord  Lyttleton  said,  "  I  have  fully  investigated  the 
narrative  of  the  conversion  of  St.  Paul  and  am  satis- 
fied that  this  man,  on  his  journey  along  the  Damas- 
cus highway,  really  saw  Jesus  of  Nazareth,  and  that 
this  Jesus  was  the  very  Christ  of  God."  The  two 
essays  which  were  written  by  these  men  became 
classics  in  Christian  Apologetics.  Would  that 
all  men  might  be  persuaded  to  pursue,  as  calmly 
and  thoroughly  as  they  did,  the  study  of  the  great 
verities  of  the  Gospel.  If  they  are  true,  they  are 
awfully  and  eternally  true  ;  and  they  are  of  stupend- 
ous importance  to  every  one  of  us.  Judge  ye  as  wise 
men.  We  speak  that  we  do  know  and  testify  that  we 
have  seen.  This  Jesus  is  the  Christ.  That  which  our 
ears  have  heard,  that  which  our  eyes  have  seen,  that 
which  our  hands  have  handled  of  the  word  of  life, 
declare  we  unto  you.     Behold  the  Lamb  of  God  ! 


PROTESTANTISM. 

"And  Gamaliel  said,  Refrain  from  these  men,  and  let  them  alone:  for  if  this 
counsel  or  this  work  be  of  men,  it  will  come  to  nought :  but  if  it  be  ot 
God,  ve  cannot  overthrow  it ;  last  hapiy  ye  be  found  even  to  fight  against 
God." — Acts  v.  38,  39. 

This  was  wise  counsel.  The  new  religion  was 
making  a  great  stir  and  the  leaders  of  the  Jews  were 
much  concerned  about  it.  What  should  be  done? 
Should  they  oppose  it  ?  Sword  and  fagot  never  yet 
killed  a  cause.  The  blood  of  the  martyrs  is  the  seed 
ofthe  Church.  There  was  nothing  to  do  but  to  let  it 
alone  and  trust  to  the  logic  of  events. 

Truth  crushed  to  the  earth  will  rise  again, 
The  eternal  years  of  God  are  hers  ; 

But  error  wounded,  writhes  with  pain 
And  dies  among  her  worshippers. 

In  the  great  square  at  Wittemberg  there  stands  a  mon- 
ument to  the  Reformation,  on  the  base  of  which  is 
this  inscription:  "  Ist's  Gottes  Werk,  so  wird's 
bestehen.  Ist's  Menschen  Werk  wird's  untergehen." 
The  outcome  of  these  three  hundred  years  of  Pro- 
testantism proves  the  wisdom  of  that  apothegm. 
If  this  work  had  been  of  men,  it  would  long  ago  have 
come  to  naught  ;  but  since  it  is  of  God,  the  gates  of 
hell  have  not  been  able  to  prevail  against  it. 

The  word  Protestant  suggests  a  negative  attitude. 

"~~  (213) 


2  14  PROTESTANTISM. 

This  is  unfortunate,  because  Protestantism  is  dis- 
tinctly positive  and  structural.  All  truths,  howevei 
are  bi-frontal.  You  must  deny  beTore  you  can  affirm. 
You  must  fell  the  forest  before  you  can  till  the  field. 
You  must  clear  away  the  debris  before  you  can  lay 
the  foundations  of  your  temple.  The  sun  protests 
before  it  asserts.  It  protests  against  the  night,  the 
moon  and  stars,  miasm  and  disease  and  death,  owls 
and  jackals,  ghosts  and  spectres.  But  even  while  pro- 
testing it  affirms  ;  the  birds  begin  to  sing,  the  heavens 
are  illumined  with  red  and  azure  glory,  the  grass 
blades  of  the  meadow  are  hung  with  diamonds,  the 
wheels  of  commerce  revolve,  and  the  roar  of  indus- 
try is  heard  in  the  great  centres  of  life. 

It  is  a  mistake,  however,  to  suppose  that  Protes- 
tantism began  with  the  Reformation.  The  Refor- 
mation was  merely  the  revival  of  a  dormant  principle. 
In  the  hand  of  one  of  Belzoni's  mummies,  taken  from 
a  crypt  by  the  river  side  in  Egypt  a  hundred  years 
ago,  was  found  a  bulb.  It  had  been  within  the  clasp 
^'  of  that  dead  hand  for  three  thousand  years  ;  but 
being  planted  it  put  forth  newness  of  life.  All  that 
the  reformers  did  was  to  unclasp  the  stiff  fingers  of  a 
Church  dead  in  formalism  and  take  therefrom  a  form 
of  religion,  which,  though  it  shared  in  the  darkness  of 
death,  had  never  died  ;  and  they  planted  it,  and  like  the 
mustard  seed  it  has  grown  and  become  a  tree,  so  that 
the  fowls  of  the  air  lodge  in  the  branches  of  it. 

_BuX.what  is  Protestantism  ?  What  is  its  doctrinal 
fabric?  Wherein  does  it  differ  from  the  Greek  relig- 
ion and  from  Roman  Catholicism  ?  There  is  a  differ- 
ence between  apologetics  and  polemics.  It  is  not  at 
all  necessary  that  in  vindicating  our  position  as  Pro- 
testants, we  should  make  war  upon   those  who  differ 


PROTESTANTISM.  H^ 

with  us  ;  they  are  entitled  to  respectful  treatment, 
"Kt  the  same  time  it  is  becoming  that  all  who  are  in 
the  Protestant  communion  should  be  able  to  give,  to 
every  one  that  asketh,  a  reason  for  their  faith.  The 
fundamental  facts  on  which  Protestantism  rests  are 
three,  to-wit  :  Christ,  Scripture  and  Freedom.  Let  us 
address  ourselves  to  these. 

(I)  Christ.  At  the  outset  Protestantism  protests 
against  the  relegation  of  Christ  to  a  subordinate  place 
in  Christian  doctrine  and  life.  In  making  this  pro- 
test, it  formulates  a  great  truth  in  most  positive 
terms. 

(i)  Christ  is  the  foundation  of  the  Church.  Protes- 
tants believe  that  when  Christ  said,  "  Thou  art  Petros, 
and  on  this  rock  I  will  build  my  church,  and  the  gates 
of  hell  shall  not  prevail  against  it,"  he  meant  not 
that  Peter  was  to  be  the  foundation  of  the  Church, 
but  rather  the  great  truth  to  which  Peter  had  just 
given  utterance  :  "  Thou  art  the  Christ  the  Son  of 
the  living  God."  To  say  that  Peter  is  the  Rock  is 
bad  philology,  bad  philosophy,  bad  history,  bad  relig- 
ion and  bad  common  sense.  The  Apostle  was  called 
Petros,  a  stone,  because,  on  account  of  his  brave 
statement  of  the  great  fundamental  truth,  he  v/as  as  a 
stone  hewn  out  of  the  rock  ;  just  as  Scipio  was 
called  Africanus  because  he  had  traversed  Africa, 
and  just  as  Balboa  was  called  Pacificus  because, 
from  the  crags  of  Panama,  he  first  had  seen  the 
great  western  sea.  This  view  is  consistent  with 
Scripture  ;  for  "  other  foundation  can  no  man  lay  than 
hath  been  laid,  which  is  Jesus  Christ."  It  is  also  con- 
sistent with  history  ;  for  in  point  of  fact  Christ,  and 
not  Peter,  has  been  and  is  the  foundation  of  the 
Christian  Church.     Had  it  been  otherwise,  the  story 


2l6  PROTESTANTISM. 

of  the  Church  would  in  all  probability  have  been 
written  in  these  words:  "The  rains  descended  and 
the  floods  came  and  the  winds  blew  and  beat  upon  it, 
and  it  fell."  As  it  is,  however,  the  history  stands 
thus  :  "  The  rains  descended  and  the  floods  came  and 
the  winds  blew  and  beat  upon  it,  and  it  fell  not,  be- 
cause it  was  founded  upon  a  rock."  Thus  the  prom- 
ise is  fulfilled,  "The  gates  of  hell  shall  not  prevail 
against  it." 

(2)  Christ  stands  alone  in  his  relation  to  the  Church. 
Indeed  he  is  alone  everywhere  ;  in  his  incarnation,  in 
his  unique  life  and  character,  in  his  passion,  in  his 
triumph  over  the  grave,  and  in  his  intercession  at  the 
throne  of  the  heavenly  grace.  That  was  a  signifi- 
cant event  which  occurred  on  the  Mount  of  Trans- 
'  figuration  where  five  of  the  most  distinguished  be- 
,  lievers  who  ever  lived  were  met  in  conference  with 
Christ  as  to  the  decease  which  he  was  presently  to  ac- 
complish for  sinful  men.  The  two  sons  of  thunder 
were  there  and  Peter  himself  ;  Moses  the  representa- 
tive of  the  Law,  and  Elijah,  who  stood  for  the  his- 
toric line  of  Prophets.  And  when  the  luminous  cloud 
enclosed  them  and  Jesus  had  appeared  to  them  in 
garments  white  and  glistering,  it  was  Peter  who 
said,  "Lord,  let  us  make  here  three  tabernacles;  one 
for  thee  and  one  for  Moses  and  one  for  Elias."  But 
he  wist  not  what  he  said.  The  cloud  vanished  ; 
Moses  and  Elijah  went  their  way  ;  "  and  they  saw  no 
man,  but  Jesus  only."  Jesus  only  !  He  is  first,  last, 
midst,  and  all  in  all.  The  saints  in  glory  are  at  an 
infinite  remove  from  Him.  Mary,  the  virgin  mother, 
was  blessed  among  women,  but  she  was  a  mere  wo- 
man, after  all.  It  was  a  grave  rebuke  that  was  ad- 
^'ministered  to  John   in  Patmos  when   he  fell   at  the 


PROTESTANTISM.  217 

feet  of  the  angel  to  worship  him.  If  ever  a  being, 
other  than  God  himself,  was  worthy  of  adoration,  it 
was  surely  that  strong  angel  who,  with  glowing  face, 
had  drawn  the  veil  to  reveal  to  the  exiled  evangelist 
his  visions  of  the  endless  life.  But  when  John  would 
have  accorded  to  him  this  honor,  he  recoiled  with 
horror  from  it,  saying,  "  See  thou  do  it  not  ;  for  I  am, 
thy  fellow-servant,  and  of  thy  brethren  the  prophets  ;  ^ 
worship  God."  This  is  why  we  Protestants  have 
no  saints  in  our  calendar.  This  is  why  we  have  no 
Ave  Manas  in  our  liturgy.  We  believe  that  the  word 
is  imperative  and  final  :     "  Worship  God  !  " 

(3)  Christ  is  accessible  to  all.  We  deny  the  need  of 
any  intermediaries  between  the  soul  and  him.  His 
word  is,  "Come  unto  me."  The  rending  of  the  veil 
from  the  top  to  the  bottom  in  the  very  hour  when 
Jesus  dying,  cried,  upon  the  cross,  "It  is  finished  !" 
meant  that  a  new  and  living  way  was  now  opened 
into  the  holiest  of  all.  Let  priests  and  pontiffs  and 
ecclesiastical  principalities  and  powers  of  every  sort 
now  stand  aside  !  Out  of  the  way  !  The  function 
of  the  Church  and  her  ministers  is  not  to  guard  the 
mercy-seat  against  the  approach  of  the  sinner,  but 
simply  to  announce  that  Jesus  waits  to  hear  and  com- 
fort and  strengthen  and  pardon  and  save  him.  _Med.i- 
ators?  Oh  no.  Intercessors?  Oh  no.  Confessors? 
Oh  no.  This  is  child's  play,  but  with  serious  conse- 
quences. Out  upon  all  such  interference  with  the 
sovereignty  of  Christ  in  holy  things.  In  the  new  dis- 
pensation of  the  Spirit  every  man  is  made  a  king  and 
priest  unto  God. 

II.  The  Bible.  Here  also  we  begin  with  a  protest; 
a  protest  against  the  co-ordination  of  the  Scriptures 
with  any  other  writings  on  earth.     The  positive  state- 


/>^ 


2l8  PROTESTANTISM. 

ment  of  our  belief  is  this:  "The  Scriptures  are  the 
only  infallible  rule  of  faith  and  practice." 

(i)  We  believe  in  the  inspiration  of  the  Scriptures  as 
the  veritable  Word  of  God.  It  is  not  for  us  to  closely 
define  inspiration  or  declare  the  method  of  it.  The 
Mohammedans  can  tell  you  precisely  how  the  Koran 
was  delivered  to  them.  It  had  been  recorded  from 
all  eternity  on  the  tables  beside  the  throne  of  God. 
In  fulness  of  time  it  was  transcribed  by  the  angel 
Gabriel  who  caused  it  to  be  written  on  palm  leaves, 
the  shoulder  blades  of  camels  and  the  breasts  of  men, 
and  so  placed  before  Mohammed's  eyes  and  made 
current  among  men.  But  we  cannot  speak  so  clearly 
as  to  the  manner  in  which  our  Scriptures  came  from 
God.  It  is  quite  enough  for  us  to  know  that  holy 
men  wrote  as  they  were  moved  by  the  Holy  Ghost. 
We  are  satisfied  with  the  assurance  that  all  Scripture 
given  by  inspiration  is  profitable  for  us.  The  word 
is,  Theopneustos;  that  is,  God-breathed.  God  breathed 
it. 

(2)  The  Scriptures  thus  delivered  stand  alone  as  our 
infallible  rule  of  life.  They  are  separated  by  their 
absolute  truth  and  trustworthiness  from  all  other 
books.  We  sometimes  speak  of  the  inspiration  of 
Homer  and  Dante  and  Virgil  and  Shakespeare  ;  it  is 
hardly  necessary  to  say,  however,  that  their  inspira- 
tion is  of  a  totally  different  sort  and  implies  no  gift 
of  infallibility.  The  holy  men  who  were  chosen  to 
write  Scripture  were  endued  with  power  to  declare 
without  error  the  whole  counsel  of  God.  The  touch- 
stone of  Scripture  is  inerrancy.  There  is  a  vast  ac- 
cumulation of  apocryphal  writings,  traditions  and 
pseudo-gospels  which  are  not  without  historical  value, 
ibut   not  to  be   mentioned   in   the   same    breath  with 


PROTESTANTISM.  219 

the  inspired  Word.  The  man  who  denies  the  truth- 
fulness of  Scripture  sets  himself  against  the  con- 
sensus of  the  Protestant  Churches  and  is,  so  far  forth, 
a  rationalist.  The  Protestant  Church  asserts  its  faith 
in  Scripture  as  a  true  declaration  of  the  divine  will. 

(3)  The  Scriptures  are  free  and  open  to  every  man. 
The  Reformation  began  when  Luther,  rummaging 
through  the  library  of  the  University  at  Erfurt,  came 
upon  a  dusty  copy  of  the  Scriptures  and  opened  it. 
He  read  there,  "The  just  shall  live  by  faith";  a 
truth  which  came  to  be  known  historically  as  the  doc- 
trine of  a  standing  or  a  falling  Church.  And  still 
further  he  read,  "  Search  the  Scriptures  ;  for  in  them 
ye  think  ye  have  eternal  life,  and  these  are  they  which 
testify  of  me."  Here  was  the  search-warrant  placed 
by  the  Master  in  the  hand  of  every  believer,  entitling 
him  to  read  for  himself  and  interpret  for  himself  this 
revealed  Word.  In  pursuance  of  that  truth  the  Prot- 
esta^nt  Churches  have  multiplied  the  Scriptures  in  the 
vernacular  until  they  are  now  circulated  in  more  than 
three  hundred  various  tongues  and  scattered  over  the 
world  like  leaves  of  the  tree  of  life.  We  hold  that  all 
power  is  in  this  Word  ;  the  power  of  conversion,  as  it 
is  written,  "  The  Word  of  God  is  quick  and  powerful 
and  sharper  than  any  two-edged  sword,  piercing  even 
to  the  dividing  asunder  of  the  soul  and  spirit"; 
the  power  of  sanctification,  as  implied  in  our  Master's 
pontifical  prayer,  "  Sanctify  them  by  thy  truth,  thy 
Word  is  truth  "  ;  the  power  of  the  world's  ultimate 
deliverance,  as  it  is  written,  "  Go  ye,  evangelize,"  and 
again,  "  Preach  the  Word,"  and  again,  "As  the  rain 
Cometh  down  and  the  snow  from  heaven  and  returneth 
not  hither,  but  watereth  the  earth,  and  maketh  it  to 
bring  forth  and   bud,  that  it  may  give  seed  to    the 


220  PROTESTANTISM. 

sower,  and  bread  to  the  eater  :  so  shall  my  Word  be 
that  goeth  forth  out  of  my  mouth  ;  it  shall  not  re- 
turn unto  me  void,  but  it  shall  accomplish  that  which 
I  please,    and  prosper  in  the  thing  whereto  I  sent  it." 

The  last  three  hundred  years  are  the  glory  of  all 
history.  At  the  beginning  of  the  i6th  century  the 
world  was  in  darkness.  The  Scriptures  were  laid 
away  in  monasteries,  where  the  monks  were  engaged 
in  illuminating  missals,  chanting  prayers  and  swing- 
ing censers.  The  people  without,  the  unshod  people 
under  the  shadow  of  the  monasteries,  were  in  mid- 
night darkness.  The  truth  in  the  open  Scriptures 
flew  abroad  like  Milton's  angel  with  the  flaming 
torch.  Schools,  hospitals  and  institutions  of  mercy 
were  multiplied  along  the  way.  The  people  became 
a  power.  The  world  began  to  recognize  the  dignity 
of  man.  Light  came  not  in  a  sun-burst,  but,  as  it 
pierced  the  primeval  shadows  of  chaos,  glimmering 
and  trembling,  brighter  and  brighter  unto  the  perfect 
day.  So  the  world  moves  on,  under  the  illuminating 
power  of  the  Scriptures,  toward  the  restitution  of  all 
things. 

III.  Freedom.  Here  again,  we  begin  by  protesting 
against  the  subjugation  of  the  individual  mind  and 
conscience  to  any  other  than  God.  Then  we  affirm 
the  freedom  of  mind,  conscience  and  heart  ;  the 
voluntary  principle  in  religion,  the  enfranchisement 
of  the  nations,  and  the  deliverance  of  the  race  from 
spiritual  bondage  into  the  glorious  liberty  of  the 
children  of  God. 

(i)  The  underlying  principle  is  that  of  personal  re- 
sponsibility. Every  man  must  ans\yer_for  himself  at 
the  judgment  bar.  It  is  said  that  when  our  fore- 
fathers came  together  in  the  Continental  Congress  to 


PROTESTANTISM.  221 

consider  the  Declaration  of  Independence,  there  was 
a  long  silence.  Why  ?  They  had  before  them  a 
manifesto  to  which  it  was  proposed  to  mutually 
pledge  their  lives,  their  fortunes  and  their  sacred 
honor,  and  for  which  they  would  be  called  to  account, 
not  en  masse,  but  personally.  It  was  not  the  Continental 
Congress,  but  John  Adams,  Roger  Sherman,  John 
Hancock,  Charles  Carroll  of  Carrolton  and  the  other 
members  of  that  Congress  who,  one  by  one,  must 
answer  for  the  decision  of  that  day.  Well  might 
they  be  silent.  In  like  manner  we  face  all  the  great 
duties  of  life.  The  thought  of  a  personal  judgment 
is  thrown  backward  over  all  that  we  do. 

(2)  It  follows,  therefore,  that  as  we  are  personally 
accountable,  u<c  can  take  orders  only  from  God.  In 
vindication  of  this  principle  the  great  battles  of 
Protestantism  have  been  fought.  The  glory  of  the 
recent  history  of  civilization  gathers  about  the  Pro- 
testant Quadrilateral;  the  four  peoples  who  have  stood 
as  in  a  solid  square  confronting  the  aggressions  of 
ecclesiastical  tyranny.  The  Waldenses,  whose  bones 
lie  scattered  on  the  Alpine  mountains  cold ;  the  Beggars 
of  Holland,  at  cost  of  home,  treasure  and  life,  facing 
the  Spanish  Fury  ;  the  Covenanters  of  Scotland, 
exiled  from  their  churches,  worshipping  in  conven- 
ticles among  the  hills  and  uplifting  the  banner  "  For 
Christ's  Crown  and  Covenant  ;  "  and  the  Huguenots 
reddening  the  pavements  of  Paris  and  the  soil  of  all 
France  with  their  consecrated  blood.  These  consti- 
tute the  great  battalion  who,  devoting  themselves  to 
death  for  the  truth's  sake,  have  liberated  the  nations 
of  Christendom  in  refusing  to  receive  orders  from 
priest,  presbytery,  oecumenical  council  or  ecclesiastical 
judicatory;  from  anywhere  save  the  throne  of  God. 


222  PROTESTANTISM. 

(3)  Afid  this  accounts  for  modern  progress.  Lay 
down  the  map  of  Christendom  and  see  how  that  pro- 
gress has  been  limited  by  the  boundaries  of  Protes- 
tant nations.  The  motto  of  the  Protestant  Church  is 
not  ^"Semper  idem"  but  "'■Nuuquam  idem."  There  are 
only  two  great  facts  that  abide  ever  the  same.  Jesus 
is  the  same  yesterday,  to-day  and  forever  ;  yet  all  the 
world  is  ever  catching  new  glimpses  of  the  beauty  of 
his  face.  The  Scriptures,  also,  abide  unaltered,  be- 
cause God  sealed  the  Book  with  seven  seals  and 
marked  it,  "  Finis."  There  is  no  appendix,  no  adden- 
dum. The  revelation  was  adjusted  to  the  progress 
of  all  time.  Nevertheless,  as  John  Robinson  said, 
there  are  new  truths  ever  bursting  forth  from  the 
Word.  But  between  these  two  abiding  facts,  Christ 
and  the  Bible,  the  Church  moves  onward  in  new 
enterprises  to  ever  greater  conquests  of  faith.  It  is 
from  the  bell  towers  of  the  Protestant  Churches  that 
the  announcement  of  progress  is  heard. 

Ring  out,  wild  bells,  to  the  wild  sky  ! 
Ring  out  the  old,  ring  in  the  new, 
Ring  out   the  false,  ring  in  the  true. 
Ring  out  old  shapes  of  foul  disease, 
Ring  in  the  thousand  years  of  peace. 
Ring  in  the  valiant  man  and  free, 
The  larger  heart,  the  kindlier  hand, 
Ring  out  the  darkness  of  the  land, 
Ring  in  the  Christ  that  is  to  be  ! 

We  say  in  the  historic  creed  of  the  centuries,  "  I 
believe  in  the  Holy  Catholic  Church."  Holy,  because 
it  magnifies  the  perfection  of  the  life  and  character 
of  the  only  begotten  Son  of  God.  Catholic,  because 
its  only  rule  of  faith  and  practice  is  the  Scripture 
which  is  adjusted  to  the  needs  of  every  soul  of  man. 


PROTESTANTISM.  223 

Indestructible,  because  it  rests  upon  the  eternal 
Rock  and  the  gates  of  hell  shall  not  prevail  against 
it. 

This  is  Protestanism.  Its  only  pontiff  is  Christ, 
whose  name  is  above  every  other  which  is  named  in 
heaven  or  on  earth.  Its  only  hierarchy  is  the  proces- 
sion of  torch  bearers,  who  go  forth  to  illuminate 
the  dark  places  of  cruelty  and  the  habitations  of 
death,  and  of  reapers  who  come  from  harvest  fields 
bringing  their  sheaves  with  them.  Its  only  Book  is 
that  which  was  written  by  holy  men  who  were  moved 
by  the  Holy  Ghost  ;  and  its  only  creed  is  that  which 
is  framed  from  the  Scriptures  by  men  sitting  at  the 
feet  of  Christ.  Its  grandest  cathedrals  are  the  lives 
of  holy  men  who  realize  their  holy  birth  and  destiny 
an9  who  "  know  their  rights  and  knowing  dare  main- 
tain." Its  most  fervent  litany  is  this,  From  all 
tyranny  of  mind  and  conscience  and  heart,  good  Lord 
deliver  us.  Its  grandest  music  is  the  breaking  of 
chains  ;  and  its  magnificent  gloria  is — Ave  Maria, 
Hail  Mary,  mother  of  God,  pray  for  us  ?  No  !  No  ! 
No !     But  this, 

/"All  hail  the  power  of  Jesus'  name  ! 
[  Let  angels  prostrate  fall, 

Bring  forth  the  royal  diadem, 
And  crown  Him  Lord  of  aU." 


KING   SAUL  AT  THE  WITCH'S  CAVE. 

"Then  said  Saul  unto  his  servants,  Seek  me  a  woman  that  hath  a  familiar 
spirit,  that  I  may  go  to  her,  and  inquire  of  her.  And  his  servants  said  to 
him.  Behold,  there  is  a  woman  that  hath  a  familiar  spirit  at  En-dor." 
I  Samubl  xxviii.  7. 

It  is  said,  "There  is  no  character  in  a  photograph, 
because  it  is  a  portrait  taken  at  a  single  sitting." 
The  "composite  photograph"  gives  the  best  impres- 
sion of  the  real  man.  We  want  therefore  to  view 
Saul  at  different  periods  of  his  life. 

Our  first  glimpse  of  him  is  out  upon  the  moun- 
tains where  he  seeks  his  father's  asses.  He  is  "a 
choice  young  man  and  a  goodly,  and  among  the  chil- 
dren of  Israel  there  is  not  a  goodlier  person  than  he." 
His  stature  and  sturdy  bearing  remind  us  instantly 
of  John  Ridd  in  "  Lorna  Doone."  In  the  course  of 
his  quest  he  comes  upon  the  home  of  the  prophet 
Samuel,  of  whom  he  inquires  the  whereabouts  of  the 
lost  asses.  The  prophet  replied,  "Set  not  thy  mind 
on  them,  for  they  are  found.  And  on  whom  is  all  the 
desire  of  Israel  ?     Is  it  not  upon  thee  ? " 

He  is  next  seen  at  the  school  of  the  prophets. 
Here  he  is  getting  rid  of  some  of  his  roughness,  the 
odor  of  the  soil,  and  preparing  in  a  measure,  un- 
awares, for  the  high  office  that  awaits  him.  His  char- 
acter is  changed;  as  it  is  written,  "God  gave  him  an- 
other heart,  and  the  Spirit  of  God  came  upon  him." 

(334) 


KING    SAUL    AT    THE    WITCH  S    CAVE.  22? 

He  is  moved  by  new  hopes  and  purposes.  His  re- 
markable presence  in  this  company  "coming  down 
from  the  high  place  with  a  psaltery,  and  a  tabret  and 
a  pipe  and  a  harp  before  them,"  is  remarked  upon 
in  a  phrase  which  afterwards  becomes  a  proverb — "  Is 
Saul  also  among  the  prophets  "-? 

Next  at  Mizpeh.  The  people  have  been  called  to- 
gether in  solemn  assemblage  for  the  formal  choice  of 
a  king.  The  lot  is  taken,  and  it  falls  upon  the  tribe 
of  Benjamin;  of  the  tribe  of  Benjamin  the  family  of 
Matri  is  chosen;  and  in  the  family  of  Matri,  the  lot 
falls  upon  Saul,  the  son  of  Kish.  He  is  sought  for 
and  cannot  be  found,  for  "  behold,  he  hath  hid  him- 
self among  the  stuff";  that  is,  the  baggage  which 
surrounds  the  camp.  He  is  brought  forth  into  the 
midst  of  the  assembly,  and  his  presence  inspires  the 
greatest  enthusiasm,  for  when  he  stands  among  the 
people  he  is  higher  than  any  of  them  from  his  shoul- 
der and  upwards.  And  all  the  people  shout,  "  God 
save  the  King  "! 

But  Saul  himself  seems  to  have  been  indifferent  to 
his  high  calling.  There  were  some  among  the  people 
who  looked  upon  him  as  a  mere  yeoman,  and  said, 
"How  shall  this  man  save  us"?  The  king-elect 
returned  to  his  farm.  He  gloried  in  the  open  air  and 
the  sunlight.  He  loved  to  throw  back  his  shoulders 
and  rejoice  in  the  freedom  of  the  fields.  He  was  fol- 
lowing the  plow  when  messengers  came  to  announce 
an  incursion  of  the  Ammonites.  The  town  of  Jabesh- 
gilead  was  besieged,  and  the  cry  of  the  terror, 
stricken  people  rang  in  his  ears.  He  hewed  in  pieces 
a  yoke  of  oxen,  after  the  rude  custom  of  that  time, 
and  sent  them  throughout  the  borders  of  Israel  to 
enkindle    their    patriotic    zeal,   as    the    Scots    were 


226  KING    SAUL    AT    THE    WITCh's    CAVE. 

aroused  in  later  times  by  the  flaming  cross  upon 
their  hills.  He  found  himself  at  the  head  of  a  consid- 
erable army  of  volunteers;  the  martial  spirit  was 
aroused  within  him;  he  marched  to  the  relief  of  the 
besieged  city,  and  accomplished  a  great  deliverance; 
as  it  is  written,  "He  slew  the  Ammonites  until  the 
heat  of  the  day." 

Then  Saul  assumed  his  proper  place  in  the  palace. 
He  was  every  inch  a  king,  just  and  resolute,  ruling 
in  equity.  A  cabinet  of  remarkable  counselors  was 
gathered  about  him.  Samuel  was  his  court  chaplain 
Abner  was  his  secretary  of  war,  Abiathar  was  the 
high  priest;  David  soon  became  his  lieutenant  and 
confidential  friend.  The  king  now  showed  him- 
self a  man  of  magnetic  control,  and  entered  upon  a 
remarkable  career.  Victory  succeeded  victory  in  the 
field.  Those  of  the  people  who  had  formerly  dis. 
trusted  Saul  now  gathered  loyally  about  him. 

But  as  time  passed  a  strange  malady  falls  upon 
him.  We  find  him  giving  way  to  his  passions  and 
eccentric  impulses.  He  is  filled  with  envy  and  jeal- 
ousy. He  shows  himself  cruel  and  vindictive  to- 
wards those  who  oppose  him.  At  Michmash,  in  the 
absence  of  Samuel,  desiring  to  offer  sacrifice  before 
the  battle,  he  profanely  takes  matters  into  his  own 
hands.  He  hurls  his  javelin  at  David,  who  seeks  to 
comfort  his  melanchol3^  He  massacres  the  priests  at 
Nob.  Is  it  the  intoxication  of  power  that  has  seized 
him?  Is  he  realizing,  in  moral  bondage,  the  result  of 
his  self-indulgence;  as  it  is  written,  "He  that  doeth 
sin  is  the  servant  of  it"?  Or  is  he  indeed  possessed 
of  an  evil  spirit  ?  He  rejects  all  divine  counsels  and 
admonitions,  and  seems  determined  to  run  upon  the 
bosses  of  the  shield  of  God.     There  is  scarcely  a  more 


KING    SAUL    AND    THE    WITCH  S   CAVE.  227 

lamentable  picture  of   the  decay  of   character  than 
this; 

So  fallen!  so  lost!  the  light  withdrawn 

Which  once  he  wore! 
The  glory  from  his  gray  hairs  gone 

Forevermore! 

Of  all  we  loved  and  honored,  naught 

Save  power  remains — 
A  fallen  angel's  pride  of  thought, 

Still  strong  in  chains. 

All  else  is  gone;  from  those  great  eyes 

The  soul  has  fled. 
When  faith  is  lost,  when  honor  dies. 

The  man  is  dead! 

Then  pay  the  reverence  of  old  days 

To  his  dead  fame; 
Walk  backward,  with  averted  gaze, 

And  hide  the  shame!* 

The  affairs  of  the  kingdom  have  now  reached  a 
crisis.  The  Philistines  have  crowded  their  way 
through  the  borders  of  Israel  and  massed  themselves 
at  the  old  battle-field  of  Esdraelon  like  a  Tartar 
horde.  The  desperate  and  remorseful  king  knows 
not  where  to  turn.  His  old  adviser,  Samuel,  is  dead. 
Abiathar,  the  priest,  has  gone  and  taken  the  Urim 
and  Thummim  with  him.  The  priests,  outraged  by 
the  massacre  of  their  brethren,  have  forsaken  him. 
He  is  no  more  counseled  in  dreams  and  visions  of  the 
night.  The  chill  shadow  of  approaching  disaster  has 
fallen  over  him.  He  cannot  go  into  this  battle  with 
out  some  supernatural  support.     He   is  at  his  wits* 


*  These    words   were    written    by   Whittier    on   the   political 
recreancy  of  Daniel  Webster  in  1850. 


228  KING    SAUL    AT    THE    WITCH's    CAVE. 

end.  At  this  point  he  learns  of  a  female  necromancer 
who  plies  her  lawless  trade  among  the  hills.  He  dis- 
guises himself,  and  with  two  faithful  friends  makes 
his  way  to  the  witch's  cave  at  En  dor.     It  is  night. 

And  the  king  said,  "  I  pray  thee,  divine  unto  me  by 
the  familiar  spirit  and  bring  me  him  up  whom  I  shall 
name  unto  thee." 

Then  said  the  woman,  "  Whom  shall  I  bring  up 
unto  thee?" 

And  he  said,  "  Bring  me  up  Samuel  " — Samuel  of 
all  men — whom  he  had  loved  and  hated,  grieved  and 
persecuted,  and  ultimately  driven  to  his  death  ! 

The  witch  waved  her  wand,  mumbled  her  cabalistic 
charms  and  suddenly  uttered  a  shriek  of  surprise. 
And  the  king  said,  "  Be  not  afraid.  What  seest 
thou  ? " 

The  woman  said,  "  I  see  a  god  rising  from  the 
earth  "  ;  and  then,  "  An  old  man  cometh  up  ;  he  is 
covered  with  a  mantle."  The  king  bowed  himself 
to  the  earth  and  received  the  intimation  of  his  ap- 
proaching defeat  and  death. 

It  is  an  open  question  whether  or  no  it  was  the 
real  Samuel  who  appeared  on  this  occasion.  Not  that 
the  spirits  of  the  dead  may  not  return  on  occasion  to 
this  world  ;  for  did  not  Moses  and  Elijah  commune 
with  the  Christ  on  the  Mount  of  Transfiguration? 
But  there  are  two  suspicious  facts  in  the  present  case  ; 
one  is  that  Saul  did  not  see  Samuel.  He  took  the 
witch's  word  for  it,  and  he  was  in  the  very  mood  to 
believe  that  it  was  he.  The  other  is  that  the  message 
delivered  by  the  spectre  was  nothing  new.  The  king 
had  previously  been  warned  again  and  again  of  the 
calamity  which  was  to  overtake  him.  But  I  am  not 
disposed  to  turn  aside  here  into  irrelevant  or  collateral 


KING    SAUL    AT    THE    WITCH  S    CAVE.  229 

questions,  for  there  are   certain  practical    truths  and 
lessons  which  demand  our  attention. 

I.  As  to  the  probationary  character  of  life.  Saul  had 
all  along  been  on  trial.  In  his  call  to  the  throne  he 
had  been  required  to  meet  certain  tasks  and  respon- 
sibilities and  was  endowed  with  peculiar  gifts 
and  faculties  for  the  discharge  of  them.  If  ever  God 
was  patient,  it  was  with  this  man.  He  surrounded 
him  with  faithful  counsellors  who  warned,  exhorted 
and  entreated  him.  He  had  a  fair  chance  to  make  a 
success  of  character  and  life.  So  have  we  all — "  a 
fighting  chance  "  ;  no  more,  no  less.  In  many  ways 
our  circumstances  are  against  us  ;  but  the  '*  mark  of 
true  greatness  is  for  a  man  to  prove  himself  su- 
perior to  his  environment."  It  is  for  us  to  say 
whether  we  will  fight  down  our  lower  nature  and  be 
true  to  our  best  impulses  and  to  the  God  who  is  ever 
stimulating  and  remonstrating  with  us,  or  give  way 
to  our  besetting  sins  and  temptations.  To  triumph 
means  character  and  usefulness  ;  to  yield  means  an 
utter  loss  of  manhood  and   ultimate  exile   from  God 

II.  The  touch-stone  of  spiritual  siiccess  is  obedience. 
There  is  no  room  for  wilfulness  in  the  better  life. 
Saul  was  determined  to  have  his  own  way  and  he  had 
it.  The  turning  point  in  his  life  was  in  his  famous 
campaign  against  the  Amalekites.  The  Lord  had 
said,"  Go  and  smite  Amalek,  and  utterly  destroy  all 
that  they  have,  and  spare  them  not."  The  result  was 
an  utter  rout  of  the  enemy  ;  "  Saul  smote  the  Amal- 
ekites from  Havilah  until  thou  comest  to  Shur  ;  and 
he  took  Agag,  the  king,  alive  ;  and  spared  also  the 
best  of  the  sheep  and  the  oxen  and  the  fatlings,  and 
would  not  utterly  destroy  them."  On  his  return  from 
battle  he  met  Samuel  and  said,  "  Blessed  be  thou  of 


230  KING    SAUL    AT    THE    WITCH  S    CAVE. 

the  Lord  ;  I  have  performed  the  commandment  ot 
the  Lord."  And  Samuel  said,  "  What  meaneth  then 
this  bleating  of  sheep  and  lowing  of  oxen  which 
I  hear?"  The  truth  was,  Saul  had  spared  Agag  to 
grace  his  own  triumph  ;  but  he  was  probably  right 
when  he  excused  himself  further  by  saying,  "I  have 
spared  the  sheep  and  oxen  to  sacrifice  unto  the  Lord 
thy  God."  And  the  prophet  said,  "  Why  didst  not 
thou  obey  the  voice  of  the  Lord  ?  To  obey  is  better 
than  sacrifice,  and  to  hearken  than  the  fat  of  rams." 
And  rending  his  mantle,  he  said,  "  The  Lord  hath 
rent  the  kingdom  of  Israel  from  thee  this  day." 

The  beginning  of  the  higher  life  is  in  a  covenant  of 
absolute  subjection  to  the  divine  will.  There  must 
be  no  reservation.  There  can  be  no  wilfulness.  "Ye 
are  my  friends,  if  ye  do  whatsoever  I  command  you." 
No  half-hearted  service  will  answer.  "  My  son  give 
me  thy  heart."  All  or  nothing  !  We  cannot  serve 
God  and  have  our  own  way.  "  Whatsoever  he  saith 
unto  you,  do  it." 

III.  There  is  such  a  thing  as  ^^ grieving  the  Spirit  'j 
this  is  for  those  who  profess  to  be  the  people  of  God. 
For  the  impenitent  there  is  another  phrase,  "quench- 
ing the  Spirit";  this  is  done  in  rejecting  the  over- 
tures of  mercy  which  are  extended  from  time  to  time, 
as  one  puts  out  a  kindling  flame  by  repeatedly  throw- 
ing water  upon  it.  But  we  "  grieve  "  those  whom  we 
profess  to  love,  our  friends,  our  mothers,  our  counsel- 
ors ;  we  grieve  them  by  repeated  slights  and 
affronts  and  inattentions.  Our  best  friend  is  the  Holy 
Spirit  ;  he  is  constantly  urging  us  to  larger  measures 
of  grace  and  virtue  and  fruitfulness.  He  is  grieved 
when  we  refuse  his  invitations  and  admonitions.  He 
is  grieved   by  habitual   disobedience,  by  worldliness, 


KING    SAUL    AT    THE    WITCH  S    CAVE.  231 

by  neglect  of  known  duty,  by  persistence  in  sin. 
And  with  what  result  ?  Coldness  of  heart,  discom- 
fort, self-accusation,  departure  farther  and  farther 
from  God.  Then  misery  and  hopelessness  ;  no  more 
Urim  and  Thummim  ;  no  more  blessed  visions  in  the 
night  watches  ;  no  more  walking  with  God  in  the 
cool  of  the  day.  We  feel  ourselves  to  be  as  Saul  was, — 
alone,  forsaken.  The  awful  consummation  of  such  a 
course  is  seen  in  the  bitterness  of  Christ's  anguish  on 
the  cross,  when,  not  for  himself,  but  in  behalf  of  those 
who  have  exposed  themselves  to  this  grievous  pain  of 
abandonment,  he  cried,  ''  My  God  !  My  God  !  Why 
hast  thou  forsaken  me  ?" 

IV.  But  we  must  have  some  sort  of  religion.  I  call 
you  to  witness  that  no  matter  how  far  we  may  have 
wandered  from  our  original  devotion  to  Christ,  we 
cannot  live  without  some  form  of  devotion.  The  soul 
craves  it.  If  we  cannot  find  God,  we  shall  seek  the 
witch  of  En-dor.  We  know  that  we  belong  to  two 
worlds.  We  must  keep  up  our  communication  with 
the  invisible  and  supernatural.  The  soul's  thirst  must 
be  slaked  at  wayside  pools  if  not  at  the  river  of  life. 

Whither  shall  we  go  in  our  wandering?  Into 
atheism?  That  is  most  unnatural;  the  evidence 
of  "a  power  not  ourselves  making  for  righteousness  " 
is  so  interwoven  with  the  fibres  of  our  being  that 
denying  God  is  like  wrenching  off  an  arm  or  plucking 
out  an  eye.  It  is  the  fool,  and  the  fool  only,  who  hath 
said  in  his  heart,  "  There  is  no  God." 

If  not  into  atheism,  where  then  ?  Into  rationalism  ? 
To  reject  the  revelation  from  above  in  order  that  we 
may  follow  the  dictates  of  unaided  reason  is  pure 
wilfulness  ;  it  leads  us  into  all  manner  of  error  and 
unbelief.     We  wander  about  like  a  man  lost  on  the 


232  KING    SAUL    AT    THE    WITCH  S    CAVE. 

prairie,  with  no  landmarks  anywhere.  A  level  stretch 
of  boundless,  monotonous  prospect  on  every  side  ;  no 
path  except  that  made  by  our  own  foot-prints,  to 
which  we  ever  return.  We  refuse  to  get  our  bearings 
from  the  only  hopeful  quarter,  the  stars  that  shine  in 
heaven  above  us.     This  is  to  be  lost  indeed. 

Or  if  not  into  rationalism,  perhaps  into  agnosti- 
cism ?  This  is  the  logical  outcome  of  the  habit  of  re- 
jecting truths  which  are  constantly  set  before  us.  We 
begin  by  doubting  and  end  by  saying,  "  I  know  not. 
There  may  be  a  God  ;  but  I  cannot  see  him.  It  is 
possible  that  there  is  a  future  life  ;  but  no  one  has  re- 
turned to  speak  definitely  about  it.  The  Scriptures 
may  be  true  ;  but  there  is  a  difference  of  opinion,  and 
I  am  not  wise  enough  to  solve  it."  So  we  find  our- 
selves at  the  last  like  those  eyeless  fish  in  the  waters 
of  the  Mammoth  Cave,  who  have  nothing  but  scars  to 
show  that  once  they  could  see. 

Or  it  may  be  that  we  find  ourselves  joined  to  some 
form  of  base  superstition.  Saul  was  a  spiritualist. 
I  do  not  say  that  there  is  no  truth  underlying  this 
most  specious  form  of  falsehood.  But  for  the  so-called 
"  spiritualism  "  of  these  times  I  have  no  feeling  but  of 
contempt  and  abhorrence.  The  idea  that  our  dear 
ones  who  have  gone  to  glory,  to  sit  at  the  feet  of 
Jesus  in  the  heavenly  splendors,  should  return  to 
earth  to  tap  tables  and  hide  in  cabinets  and  submit  to 
materialization  in  darkened  rooms,  to  drivel  senti- 
mental nothings  and  meaningless  trivialities  at  the 
call  of  male  and  female  transcendentalists  of  generally 
doubtful  character,  is  too  puerile  and  contemptible 
for  a  moment's  thought.  And  experience  proves  that 
danger  lies  that  way. 

I  had  a  schoolmate  once,  the  son  of  a  clergyman, 


KING    SAUL    AT    THE    WITCH  S    CAVE.  233 

taught  by  a  Christian  mother  to  receive  the  simple 
truths  of  the  Gospel,  who  as  time  passed,  following 
his  own  inclinations,  forsook  the  covenant  with  its 
moral  precepts  and  yielded  himself  a  willing  attend- 
ant at  the  witch's  cave.  He  deemed  himself  a  pro- 
found thinker,  and  asserted  that  he  had  found  a  sys- 
tem of  philosophy  far  better  than  the  Gospel  of 
Christ.  He  finished  his  course  in  the  murder  of  Presi- 
dent Garfield  ;  and  he  excused  himself  for  that  dread- 
ful crime  by  saying  that  he  was  under  the  control 
of  a  supernatural  influence. 

The  danger  point  is  at  the  divergence  of  the  paths. 
The  star  that  swings  out  of  its  orbit  by  a  single  inch, 
is  lost  forever  in  infinite  space.  God,  the  Bible,  the 
influence  of  the  Spirit,  these  mark  the  appointed  route 
of  the  Christian  life.  The  moment  we  depart  from 
them  we  are  on  dangerous  ground.  The  Christian 
system  is  like  a  chain  whose  strength  is  lost  if  but  a 
single  link  be  broken.  To  say  that  we  believe  with  a 
reservation,  is  to  say  that  we  do  not  believe  at  all. 
And  this  is  the  tendency  of  our  time, — to  place  one's 
own  heart  and  reason  over  against  the  divine  author- 
ity. "  For  I  bear  them  record  that  they  have  a  zeal 
of  God  ;  but  not  according  to  knowledge  ;  for  they 
being  ignorant  of  God's  righteousness,  and  going 
about  to  establish  their  own  righteousness,  have  not 
submitted  themselves  unto  the  righteousness  of  God." 
If  we  persist  in  such  a  course,  wilful  and  unrestrained, 
it  is  certain  that  we  shall  ultimately  be  "given  over 
to  believe  a  lie." 

The  last  chapter  in  the  history  of  Saul  remains  to 
be  told.  On  the  heights  of  Gilboa  he  met  the  Philis- 
tines. The  figure  of  the  stalwart  king  was  to  be  seen 
amid   a  shower  of   arrows,  desperaxion  la   his   face. 


234  KING    SAUL    AT    THE    WITCH  S    CAVE. 

despair  in  his  heart.  A  troop  of  the  enemy  had 
driven  him  up  a  steep  hill,  and  there  he  stood  at 
bay.  His  three  sons  had  been  slain;  his  armor- 
bearer  lay  dead  beside  him;  his  shield,  stained  with 
blood,  had  been  cast  away,  and  he  leaned  heavily  upon 
his  spear,  weak  from  a  self-inflicted  wound.  The 
dizziness  and  darkness  of  death  were  before  him;  he 
reeled  and  fell.  The  next  morning  his  armor  was 
fastened  above  the  altar  of  the  Ashtaroth  and  his  head- 
less body  was  impaled  on  the  wall  of  Beth-shan  like  a 
captured  bird  of  prey. 

Let  us  hear  the  conclusion  of  the  whole  matter. 
Back  to  thy  first  love,  O  believer  in  Christ!  Back  to 
thy  covenant  and  thy  vows  of  espousal!  Back  to  the 
old-fashioned  Book  which  is  thy  only  infallible  rule 
of  faith  and  practice!  Back  to  the  mercy  seat  where 
once  thy  communion  was  so  sweet  with  God!  It  is 
not  too  late;  the  hands  of  mercy  are  stretched  out 
still. 

In  the  recent  exhibit  at  the  Luxembourg  there 
was  one  picture  by  an  American  artist  which  attracted 
great  attention.  It  was  called  "The  Return."  A 
wandering  son  in  rags  and  tatters  has  come  home; 
he  kneels  in  an  attitude  of  hopeless  anguish  by  the 
side  of  the  high  bed  whereon  his  father  lies  dead  with 
the  candles  about  him.     Too  late!  too  late! 

This  is  not  true.  The  Father  never  dies;  the 
prodigal  may.  The  Father  waits  with  outstretched 
hands.  Here  is  the  divine  record,  "And  he  arose  and 
came  to  his  father.  But  when  he  was  a  great  way  off 
his  father  saw  him  and  had  compassion,  and  ran  and 
fell  on  his  neck  and  kissed  him." 


HOW  JERICHO  FELL 

"By  faith  the  walls  of  Jericho  fell  down,  after  ihey  were  compassed  about 
seven  days.     Heb.  xi,  30. 

The  children  of  Israel  were  at  the  borders  of  the 
promised  land.  They  had  crossed  the  river  and  were 
encamped  at  Gilgal  in  the  edge  of  a  magnificent 
grove  of  palm  trees.  Two  miles  away  they  could  see 
Jericho,  a  strong  city  with  "  walls  up  to  heaven,"  en- 
circled by  an  amphitheatre  of  hills  ;  and  beyond  that 
was  the  land  flowing  with  milk  and  honey,  the  land 
which  had  been  promised  to  Abraham  four  hundred 
and  thirty  years  before.  The  key  of  the  situation  was 
Jericho.     It  stood  like  a  sentinel  guarding  the  way. 

At  night  Joshua  went  out  to  reconnoitre.  He 
passed  through  the  palm-grove  and  surveyed  the 
barred  gates  and  towering  walls,  searching  for  some 
point  of  attack.  On  a  sudden  there  stood  over 
against  him  a  man  with  a  drawn  sword  in  his  hand. 
"  Who  goes  there  ?  "  He  instantly  stood  on  guard  and 
uttered  the  challenge,  thinking  the  intruder  to  be  one 
of  the  enemy.  The  answer  was,  "  Nay,  but  as  captain 
of  the  Lord's  host  am  I  come."  It  was  the  Angel  of 
the  Covenant.  Then  ensued  a  conference  respecting 
the  siege  of  Jericho. 

The  plan  traversed  in  that  conference  was  carried 
out  in  due  time.     It  was  a  singular  performance,  the 


236  HOV/  JERICHO    FELL. 

like  of  which  has  never  been  seen  in  military  tactics. 
This  was  the  arrangement  of  the  army  that  was  to 
compass  the  city  :  a  band  of  armed  men  led  the 
way;  then  came  seven  priests  with  rams' horns  ;  after 
them  the  Levites  bearing  the  Ark  of  the  Covenant  ; 
then  again  the  armed  men.  There  was  to  be  perfect 
silence  in  the  ranks,  except  for  the  blowing  of  the 
rams'  horns. 

On  the  first  day  the  guards,  who  stood  upon  the 
walls  of  Jericho,  saw  this  strange  procession  come 
down  the  road  from  Gilgal  and  begin  its  march 
around  the  city.  On  the  second  day  they  probably 
remarked  upon  the  singularity  of  the  proceeding.  On 
the  third  day  they  looked  into  each  other's  faces  and 
smiled.  On  the  fourth  everybody  in  Jericho  probably 
turned  out  to  see  it.  There  they  come !  the  same 
priests,  the  same  order,  the  same  wooden  chest,  the 
same  rams'  horns,  the  same  solemn  silence.  It  is  safe 
to  say  that  on  the  fifth  day  and  the  sixth  there  was 
much   derision  and  laughter  ; 

"  The  King  of  France,  with  twice  ten  thousand  men, 
Marched  up  the  hill,  and  then  marched  down  again." 

On  the  seventh  day  the  procession  having  com- 
pleted its  living  circumvallation,  did  not  turn  out 
into  the  Gilgal  road,  but  proceeded  to  compass  the 
city  again,  and  so  on  until  seven  times.  Then,  on 
reaching  the  gate,  they  paused  ;  the  priests  lifted  the 
twisted  horns  to  their  lips  and  sounded  a  blast  ; 
whereat  the  armed  men  began  to  shout  with  one  ac 
cord,  perhaps,  Jehovah  Nissi  !  "The  Lord  our  banner!" 
The  people  of  Jericho,  watching  with  smiling  interest, 
felt  the  stone  fabric  under  their  feet  begin  to  shake 
and  tremble  as  if  ten  thousand  giants  were  tugging 


HOW  JERICHO    FELL.  237 

and  straining  at  the  parapet  ;  their  laughter  ceased  ; 
their  faces  blanched,  and  in  another  moment  the 
great  bulwarks  tottered  and  fell  asunder  !  Then 
amid  the  cries  of  the  wounded  and  dying,  over  the 
ruined  heaps  the  army  of  Israel  rushed  in  to  pos- 
sess the  city. 

How  shall  we  explain  this  ?  The  secret,  if  known 
to  the  Great  Powers  of  Europe,  would  save  them  an 
expenditure  of  millions  of  money  for  arms  and  arma- 
ments. It  would  be  of  incalculable  value  to  the 
Church  also  ;  for  an  important  part  of  her  work  is  the 
casting  down  of  the  strongholds  of  evil.  There  is 
Islam,  a  frowning  Jericho,  standing  in  the  way  of 
Christian  progress.  There  is  Judaism,  founded  deep 
in  divine  tradition  and  with  walls  towering  to  heaven. 
There  is  infidelity  entrenched  in  bulwarks  that  have 
resisted  the  assaults  of  ages.  There  are  the  dram 
shop,  licentiousness.  Sabbath  desecration — Jerichos 
all.  How  shall  the  church  reduce  them  ?  Here  is 
the  secret  :  "  By  faith  the  walls  of  Jericho  fell  down." 
By  faith  !  Let  us  see  how  Faith  proceeded  to  the 
task. 

I.  It  began  by  throwing  up  its  hands.  It  confessed 
an  utter  inability.  When  Joshua  on  that  moonlight 
night  saw  the  barred  gates  and  towering  walls,  he 
knew  that  the  task  was  hopeless.  But  just  here  is  the 
beginning  of  strength.  "I  will  glory  in  my  infirmities," 
says  Paul,  "  that  the  power  of  Christ  may  rest  upon 
me.  I  take  pleasure  in  my  infirmities  for  Christ  sake; 
for  when  I  am  weak  then  am  I  strong.  I  can  do  all 
things  through  him  who  strengtheneth  me." 

II.  Faith/t'// <?/z  its  knees  and  called  on  God.  At  this 
time  the  children  of  Isiael  kept  the  Passover.  It  in- 
volved them    in  a  delay  of  an  entire  week  and  gave 


238  HOW  JERICHO    FELL. 

the  enemy  an  opportunity  of  strengthening  his  de- 
fences. But  no  matter  ;  the  Passover  must  be  kept. 
The  lamb  was  slain,  the  altar  blazed,  the  prayers  were 
made,  and  Israel  was  set  right  before  God. 

The  Duke  of  Alva,  engaged  in  a  campaign,  was 
asked  if  he  had  observed  the  eclipse.  "  No,"  he  re- 
plied, "  lam  quite  too  busy  to  look  toward  the  sky." 
This  is  a  common  fault.  But  he  makes  a  grievous 
mistake  who  enters  upon  a  day  of  solemn  tasks  and 
duties  without  the  morning  prayer;  and  you  will  be 
a  foolish  man  if  you  to-night  shall  go  into  the  un- 
known country  of  darkness  and  danger  without,  at 
the  least,  folding  your  hands  as  the  dear  mother 
taught  you  long  ago,  and  saying, 

"  Now  I  lay  me  down  to  sleep, 

I  pray  the  Lord  my  soul  to  keep." 

III.  "^^yiX-^YoXxh.  got  hold  of  a  promise.  The  captain 
of  the  Lord's  host  said,  "  I  deliver  Jericho  into  thy 
hand."     That  was  enough  ;  Joshua  believed  it. 

It  is  a  great  thing  to  have  a  promise  at  the  out- 
set. A  young  man  from  a  western  town  wrote  me 
recently,  "  I  am  ambitious  to  come  to  New  York  and 
make  my  way.  Can  you  give  me  a  word  of  encour- 
agement ?  I  must  have  something  to  bank  on."  O, 
what  enheartenment  there  is  in  a  word  from  heaven! 
And  the  Book  is  full  of  promises.  Here  is  one  of 
boundless  possibilities  :  "Ask  and  it  shall  be  given 
5'ou,  seek  and  ye  shall  find,  knock  and  it  shall  be 
opened  unto  you."  Here  is  another  that  rings  like  a 
trumpet  :  "They  that  wait  upon  the  Lord  shall  re- 
new their  strength  ;  they  shall  mount  up  with  wings 
as  eagles  ;  they  shall  run  and  not  be  weary,  and  they 
shall  walk    and   not    faint."      Here    is    another  as    a 


HOW   JERICHO    FELL.  239 

Strong  staff  to  lean  on  :  "  Lo,  I  am  with  you  alway 
even  unto  the  end  of  the  world."  Get  hold  of  a 
promise,  my  friend.  It  will  be  a  starting  point  for 
your  journey  ;  a  postulate  for  the  great  argument  of 
life.  Get  hold  of  a  promise  ;  spread  it  out  ;  medi- 
tate upon  it  night  and  day  ;  grasp  it  tighter  ;  stretch 
it  wider,  wider  ;  lie  down  upon  it  ;  rest  in  it.  The 
great  bridge  over  the  Niagara  began  with  a  kite 
string,  then  a  whip-cord,  then  a  rope,  then  a  larger 
rope,  then  a  wire,  then  a  strand  of  wire,  a  cable,  a 
larger  cable,  a  foot  bridge,  and  finally  a  magnificent 
fabric  over  which  the  loaded  trains  are  passing  to-day. 

IV.  Fsiiih.  /ou?id  out  a  divine  plan  and  fell  in  with  it. 
If  you  or  I  had  been  in  Joshua's  place,  it  is  probable 
that  we  would  have  called  a  council  of  war.  One 
would  have  said  the  way  to  reduce  Jericho  is  by  sap- 
ping and  mining  ;  another  would  have  suggested 
that  catapults  should  be  put  on  the  hills  round  about 
to  batter  down  the  gates  ;  and  still  another  might 
have  insisted  that  the  only  hope  lay  in  a  protracted 
siege  and  the  slow  processes  of  famine.  But  Joshua 
did  the  better  thing  ;  he  hearkened  to  what  the  cap- 
tain of  the  Lord's  host  had  to  say. 

God's  plan  for  our  daily  life  is  all  marked  out  in 
Scripture.  The  plan  of  salvation  is  here  :  repent,  be- 
lieve and  be  baptized  ;  that  is  to  say,  turn  your  back 
on  sin,  accept  the  Lord  Jesus  Christ  and  confess  him 
before  men.  The  plan  of  sanctification  also  is  here, 
to-wit  :  a  creed,  an  ethical  code  and  a  rule  of  service. 
Our  creed  is  whatever  God  says  as  to  spiritual  truth. 
Our  code  of  morals  is  the  Decalogue  plus  all  the  other 
precepts  of  the  divine  law.  And  our  rule  of  service 
is,  Go  evangelize  ;  do  good  a?  you  have  opportunity 
unto  all  men. 


24°  HOW  JERICHO    FELL. 

There  are  other  plans  of  salvation  besides  that  of 
Scripture,  but  this  is  the  only  one  that  saves  ;  as  it  is 
written,  "  There  is  none  other  name  under  heaven 
given  among  men,  whereby  we  must  be  saved,  than 
that  of  Jesus  Christ." 

Other  methods  of  sanctification  are  proposed  also, 
but  the  Scripture  plan  which  brings  us  under  the  in- 
fluence of  the  Holy  Spirit  is  the  only  one  that  brings 
us  into  Christ-likeness  and  up  to  the  full  stature  of  a 
man. 

V.  FdaXh  Xhe^n  proceeded  to  business.  Joshua  and  the 
children  of  Israel  did  precisely  as  the  Angel  of  the 
Covenant  had  commanded  them  to  do.  They  formed 
in  line,  took  the  Ark  along  with  them,  kept  perfect 
silence  in  the  ranks,  marched  round  and  round  once 
every  day,  seven  times  on  the  Sabbath,  and  then 
shouted.  Here  was  exact  obedience.  This  is  the 
secret  of  success  in  serving  God. 

A  passive  faith  is  no  faith  at  all.  Faith  without 
works  is  dead.  People  do  not  reach  heaven  by  sitting 
in  their  pews  and  singing  hymns.  Off  yonder  is  a 
vessel  on  the  sea  ;  let  us  hail  it. 

"  Ship  ahoy  !  " 

"Ay!  ay!" 

"  Whither  are  you  bound  ? " 

"  To  Canaan's  happy  shore." 

"  Where's  your  skipper  ?  " 

"  Down  below." 

"  Where's  your  helmsman  ?" 

"  Down  below." 

"  Where  are  your  crew  ?  " 

"  Down  below." 

"  What  are  you  doing  1 " 

"  Drifting." 


HOW  JERICHO    FELL.  24I 

"  You'll  never  get  there  !  " 

And  they  never  will.  People  do  not  reach  Canaan 
that  way. 

It  took  courage  for  the  children  of  Israel  to  carry 
out  the  divine  plan.  No  doubt  while  they  were 
marching  around  the  city,  many  an  arrow  came  from 
the  walls,  and,  worse  than  that,  laughter  and  derision  ; 
but  they  kept  right  on. 

It  took  patience  also.  Patientia  omnia  vincit !  A 
little  fellow  in  kilts  with  a  fire  shovel  in  hand  was 
engaged  in  carrying  a  ton  of  coal  from  the  sidewalk 
to  the  shute.  A  gentleman  passing  by  said,  "  Do 
you  expect  to  shovel  that  all  in  ? "  "  Yes,  sir,' 
said  the  little  fellow,  "  if  I  keep  at  it."  There  was 
a  world  of  philosophy  in  that  reply.  He  that  be- 
lieveth  shall  not  make  haste.  All  things  are  accom- 
plished by  bravely,  patiently  keeping  at  it. 

VI.  But  after  all,  Faith  did  nothing  ;  nothing  at  all. 
The  rams'  horns  did  not  blow  down  those  walls. 
There  was  no  virtue  in  that  weary  tramp,  tramp,  of 
the  queer  procession.  The  final  shout  had  surely 
nothing  to  do  with  it.  Who  then  or  what  overthrew 
those  walls  ?  God  did  it.  And  God  has  everything 
to  do  with  the  triumphs  of  our  spiritual  life,  that  all 
the  glory  may  be  his. 

It  is  so  in  the  matter  of  our  salvation  :  repent,  be- 
lieve, be  baptized  ;  these  are  conditions  precedent, 
but  the  one  thing  needful  is  regeneration,  and  that  is 
wholly  the  work  of  God.  "  Not  by  might  nor  by 
power  ;  but  by  my  spirit,  saith  the  Lord."  **  Except 
a  man  be  born  again  he  cannot  see  the  kingdom  of 
God." 

It  is  so  in  our  sanctification.  "  Work  out  your  own 
salvation  with   fear  and  trembling."    Work  it  out — 


242  HOW  JERICHO    FELL. 

that  is,  to  its  glorious  fullness  and  consummation  in 
Christ-like  character  ;  "  for  it  is  God  that  worketh  in 
you  both  to  will  and  do  of  his  own  good  pleasure." 
If  we  breathe  spiritually,  it  is  because  God  furnishes 
the  air.  If  we  eat,  it  is  God's  bread.  If  we  drink,  it 
is  water  out  of  the  King's  well.     All  glory  to  him  ! 

It  is  so  also  in  service.  Paul  may  plant  and 
Apollos  water,  but  God  giveth  the  increase.  In  all 
things  faith  is  a  conditional  but  not  an  efficient  cause. 
No  matter  what  we  do,  we  come  up  ultimately  against 
the  absolute  need  of  a  miracle.  The  children  of 
Israel  went  out  of  Egypt  and  down  the  road  toward 
Canaan  until  they  reached  the  border  of  the  sea. 
They  could  go  no  farther  ;  on  either  side  were  the 
mountains  and  behind  them  they  heard  the  rumbling 
of  Pharaoh's  chariots  ;  they  were  wholly  in  the  power 
of  the  foe,  as  far  from  deliverance  as  ever.  All  their 
doing  thus  far  was  as  naught.  In  their  impotency 
they  fell  upon  their  knees  and  cried  to  heaven.  Then 
came  the  word,  "  Stand  still  and  see  the  salvation  of 
your  God."  The  waters  of  the  sea  were  piled  up  in 
crystal  walls  on  either  side  ;  they  passed  through  dry 
shod  ;  and  on  the  further  shore  they  sang,  not  of  what 
they  themselves  had  done,  but  of  what  the  Almighty 
God  had  wrought  in  their  behalf  ;  "  Who  is  like  unto 
thee,  O  God,  glorious  in  holiness,  fearful  in  praises, 
doing  wonders  ?  The  horse  and  his  rider  hast  thou 
cast  into  the  sea." 

Here  is  the  secret  of  self-conquest.  All  earnest 
men  and  women  are  engaged  m  a  stern  conflict  with 
the  pride  and  passion  of  unregenerate  nature.  We 
wrestle  not  against  flesh  and  blood,  but  against  prin- 
cipalities and  powers.  Let  us  begin  aright  by  kneel- 
ing at   Calvary  and  invoking  the    help  of  him  who 


HOW    JERICHO    FELL.  243 

said,  "  No  man  shall  pluck  you  out  of  my  hand."'     It 
is  a  serious  warfare  and  there  is  no  discharge  in  this 

war. 

O  watch  and  fight  and  pray, 

The  battle  never  give  o'er  ; 
Renew  it  boldly  every  day, 
And  help  divine  implore. 

And  here  is  the  secret  of  the  conquest  of  the 
world.  Out  of  the  upper  chamber  went  a  little  com- 
pany of  humble  folk  to  be  the  vanguard  of  a  great 
procession,  who  have  ever  since  been  compassing  the 
world.  Their  only  weapon  is  the  sword  of  the  Spirit, 
which  is  the  Word  of  God.  The  "  foolishness  of 
preaching  "  by  force  of  example  as  well  as  in  pulpit 
ministration  is  destined  to  overthrow  all  the  strong- 
holds of  evil.  The  very  essence  of  preaching  is  fool- 
ishness ;  as  it  is  written,  "We  preach  Christ  cruci 
fied  ;  to  the  Jews  a  stumbling  block  ;  to  the  Greeks 
foolishness  ;  but  to  them  which  are  saved  the  wisdom 
and  the  power  of  God." 

Marching,  rams*  horns,  silence,  shouting;  O  this 
seems  a  hopeless  task  !  But  we  are  going  to  win 
the  world  yet.  This  is  the  victory  which  over- 
cometh  the  world,  even  your  faith.  We  follow  the 
divine  plan;  and  just  in  the  measure  of  our  obedi- 
ence we  are  winning  the  world  for  God.  It  is  a 
glorious  work.  Lend  a  hand,  good  friend  !  To  hold 
aloof  would  be  the  mistake  of  your  life.  The  un- 
speakable joy  of  heaven  will  be  that  you  had  some 
part  in  it. 


^'TOM  BROWN  OF  RUGBY;"  OR, 
MANLY  CHRISTIANITY.* 

"Till  we  all  come  in  the  knowledge  of  the  Son  of  God  unto&  perfect  man 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ." — Eph.  iv.  13. 

Tom  Brown  is  dead.  A  week  ago  he  crossed  the 
tropics.  Had  I  said  Judge  Hughes  of  Chester  you 
might  not  have  understood,  but  everybody  knows 
Tom  Brown  of  Rugby  and  Oxford.  His  age  was 
above  three  score  and  ten,  but  he  kept  his  boyhood 
to  the  end.  The  width  of  the  Atlantic  was  between 
us.  yet  he  was  dear  to  all  Americans;  for  during  our 
Civil  War  he  stood  beside  John  Bright  in  his  defense 
of  freedom  and  the  Union.  Was  his  life  a  success  ? 
Not  as  a  lawyer  ;  for  he  dwelt  a  briefless  barrister  at 
Lincoln's  Inn.  Not  as  a  business  man  ;  he  was  the 
founder  of  Rugby  Colony  in  Tennessee  in  1880 ; 
made  up  of  young  Englishmen  familiar  with  lawn 
tennis  and  fox-hunting,  it  soon  dwindled  out.  Not 
as  a  statesman  ;  for,  though  he  was  a  member  of  Par- 
liament in  his  time,  he  was  rarely  heard  of.  But  he 
did  one  thing  well ;  he  painted  the  portrait  of  a  manly 
youth.     He   did  it   in  such  a  manner  as  to  captivate 


*This  discourse  was  preached  on  the  Sabbath  foUowi-ng  the 
death  of  Thomas  Hughes,  the  author  of  "  Tom  Brown'5  School- 
days," ''  The  Manliness  of  Christ,"  and  oth&r  wcyks. 

(=44) 


"  TOM    DROWN    OP'    RUGBY  245 

and  stimulate  the  nobler  impulses  of  youth  through- 
out the  world.  And  throughout  his  life  he  sought  to 
exem.plify  this  :  a  frank,  kindlyj  broad-hearted,  gener- 
ous, earnest  Christian  man. 

He  had  his  faults  ;  that  goes  without  saying.  But 
he  stood  for  manliness  in  Christian  living  ;  and  for 
this  the  world  will  always  revere  him.  The  children 
of  the  market-place  may  not  judge  wisely  as  to  Chris- 
tianity, and  often  they  do  not  ;  but  the  world  knows 
a  thorough  Christian  when  it  sees  him.  It  has  no 
patience  with  sentimentalism  on  the  one  hand  or  with 
worldly  Christianity  on  the  other.  It  detests  the  holy 
whine,  the  melancholy  accent,  and  the  mere  outward 
garb.  It  equally  detests  that  profession  of  Christian- 
ity which  is  ever  compromising  with  the  world's 
fashion.  "  Ye  are  the  salt  of  the  earth  :  but  if  the 
salt  have  lost  his  savour,  wherewith  shall  it  be  salted  ? 
it  is  thenceforth  good  for  nothing,  but  to  be  cast  out, 
and  to  be  trodden  under  the  foot  of  men.  Ye  are  the 
light  of  the  world.  A  city  that  is  set  on  a  hill  cannot 
be  hid.  Neither  do  men  light  a  candle  and  put  it 
under  a  bushel,  but  on  a  candlestick  ;  and  it  giveth 
light  unto  all  that  are  in  the  house.  Let  your  light 
so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is  in  heaven." 

In  thinking  over  the  life  of  Thomas  Hughes  I  have 
constantly  associated  him  with  the  familiar  phrase, 
Sa7ia  mens  in  sano  corpore  :  "  A  sound  mind  in  a  healthy 
body." 

I.  The  healthy  body  to  begin  ivith.  Tom  Brown  was 
the  champion  of  college  athletics.  The  boat-race 
between  Oxford  and  Cambridge  took  place  yesterday 
on  the  Isis.  Had  he  been  living,  he  would  in  all 
probability   have  been   there  and  "running  with  the 


246  "  TOM    BROWN    (JF    RUGBY." 

crews."  Our  American  colleges  are  indebted  to  him 
for  the  introduction  of  the  Rugby  game  of  foot-ball. 

I  confess  to  a  sincere  sympathy  with  the  college 
athletics  of  our  time.  In  the  entire  calendar  there  is 
no  better  exhibition  of  the  manliness  of  American 
student-life  than  in  the  annual  Yale-Princeton  foot- 
ball game.  No  doubt  there  are  many  excesses  and 
extravagances.  Nevertheless,  the  present  order  of 
things  is  much  better  than  that  of  former  days.  You 
may  take  your  choice ;  a  slender  youth,  narrow- 
chested,  stoop-shouldered,  with  watery  eyes,  a  hack- 
ing cough  and  a  profoundly  laborious  devotion  to  his 
books,  on  the  one  hand  ;  on  the  other,  the  stroke  oar, 
the  first  base,  or  the  quarter-back — broad-chested, 
robust,  brown  as  an  Indian,  and  with  no  reason  in  the 
world  why  he  should  not  be  equally  devoted  to  his 
books.  As  a  rule,  the  modern  system  of  athletics  is 
conducive  to  health.  We  have  sixty  thousand  physi- 
cians in  America,  all  good  men  ;  but  God  is  better 
than  all,  and  the  air  and  the  sunlight  are  his  Materia 
Medica. 

And  athletics  practiced  within  the  bounds  of  rea- 
son are  also  conducive  to  moral  health.  There  is  a 
sense  in  which  the  proverb,  "  Boys  will  be  boys," 
holds  true  ;  and  that  other  proverb  also,  "You  can- 
not put  an  old  head  on  young  shoulders."  There 
must  be  some  vent  for  the  exuberant  spirits  of  youth. 
A  great  change  has  come  over  college  life  since  the 
days  of  the  "Thanksgiving  powwows  "and  the  "Fresh- 
man rush,"  hazing,  society  dinners  and  carousing 
of  various  sorts.  It  is  far  better  that  a  boy  should 
break  a  finger  or  lame  himself  than  spend  his  days 
and  nights  sowing  wild  oats.  Better  water  on  the 
knee  than  water  on  the  brain. 


"  TOM    BROWN    OF    RUGBY.  247 

II.  But  the  Sana  mens  is  of  high  importance.  A 
healthy  body  is  of  little  use  unless  it  be  occupied  by 
a  healthy  mind.  The  word  sana  here  is  suggestive. 
The  beginning  of  true  manhood  is  in  coming  to  one's 
self.  "  The  mind  "  in  this  connection  must  be  taken 
as  a  comprehensive  term,  meaning  the  whole  spiritual 
nature.  A  sane  mind  is  simply  a  soul  at  complete 
peace  with  itself  and  God. 

I  am  like  one  awaking  from  a  bewildered  dream 
and  finding  myself  in  a  prison  cell.  I  cannot  remem- 
ber how  I  came  here  ;  but  I  want  to  escape.  I  be- 
gin to  investigate  ;  I  climb  up  to  the  windows,  they 
are  securely  barred  ;  I  inspect  the  lock,  it  is  fast  ;  I 
examine  the  floor  to  see  if  the  slabs  can  be  lifted  ;  I 
cry  aloud  in  my  despair,  and  my  cry  echoes  back  to 
mock  me.  I  hear  the  grating  of  the  hinges  and  turn 
to  see  ;  the  door  is  open  and  one  stands  there  with 
hands  outstretched,  pierced  hand^',  saying,  "  Come 
with  me  and  I  will  liberate  you."  To  answer  that 
call  is  faith  ;  to  follow  him  is  to  come  forth  into  the 
glorious  liberty  of  the  children  of  God.  So  I  find  my 
manhood.  So  I  come  to  myself  again.  Henceforth 
my  mind  is  a  right  mind  ;  a  sane  mind  reconciled  to 
itself  and  God. 

And  this  was  the  sum  and  substance  of  the  teach- 
ing of  Thomas  Hughes  ;  a  Christian  resolution  domi- 
nating the  whole  habit  of  life.  It  was  natural  that 
in  pursuance  of  this  thought,  he  should  make  much 
of  the  three  manly  graces  ;  Courage,  Courtesy,  and 
Cheerfulness. 

I.  Courage.  If  you  have  formed  a  conviction  as  to 
truth  and  duty,  be  ready  on  occasion  to  stand  for  it. 
Let  no  man  take  thy  crown  ;  let  no  man  despise 
thee. 


248  "  TOM    BROWN    OF    RUGBY." 

There  is  one  episode  in  Tom  Brown's  school-days 
at  Rugby  which  is  calculated  to  stimulate  all  that  is 
noble  in  a  youthful  heart.  The  new  boy  Arthur  from 
Devonshire  had  just  entered  school  ;  a  pale  lad, 
with  a  delicate  hand,  large  blue  eyes  and  fair  hair. 
He  had  a  rough  reception  from  the  boys  and  was 
almost  scared  out  of  his  wits.  On  the  first  night,  at 
the  retiring  hour,  he  was  shown  to  "  Number  Four  " 
where  there  were  twelve  beds.  The  other  boys  were 
laughing  and  chatting,  but  poor  Arthur  was  over- 
whelmed with  the  strangeness  of  it.  How  could  he 
ever  sleep  in  a  room  with  twelve  other  boys  ?  At 
length,  however,  he  summ.oned  resolution  and  man- 
aged to  get  into  his  night-gown.  Then  came  the  tug 
of  war  !  He  had  promised  his  mother  to  kneel  down 
and  say  his  prayer.  (Now,  boy,  to  thine  own  self  be 
true  !)  Some  of  the  lads  were  already  in  bed  with 
their  chins  on  their  knees.  It  was  a  trying  moment 
for  lonely  Arthur.  But  he  dropped  on  his  knees  by 
his  bedside  just  as  he  had  done  ever  since  he  could 
remember.  There  was  a  momentary  lull  in  conver- 
sation ;  then  somebody  laughed,  and  the  fun  began. 
Tom  Brown  was  sitting  on  the  foot  of  his  bed  un- 
lacing his  boots  and  failed  to  see  what  was  going  on. 
A  brute  of  a  fellow,  standing  in  the  middle  of  the 
room,  picked  up  a  slipper  and  shied  it  at  the  kneeling 
boy.  Tom  turned  and  saw  ;  and  the  next  moment 
the  boot  he  had  pulled  off  flew  straight  at  the  bully's 
head. 

"Confound  you.  Brown,"  he  roared.  "What's 
that  for?" 

"Never  mind,"  said  Tom.  "If  any  fellow  wants 
the  other  boot  he  knows  how  to  get  it." 

That  ended  the  matter  just  then;  butTom  couldn't 


"  TOM    BROWN    OF    RUGBY."  249 

sleep;  his  head  throbbed,  his  conscience  troubled  him. 
He  too  had  promised  his  mother  years  ago.  When  he 
awoke,  his  trouble  was  still  with  him.  At  length  he 
determined  to  quit  himself  like  a  man.  He  leaped  from 
his  bed  and  knelt  down,  but  he  could  not  pray  ;  the 
bell  as  it  rang  seemed  to  mock  him  ;  he  listened  to 
every  whisper  in  the  room.  What  were  they  thinking 
of  him  ?  He  was  ashamed  to  remain  upon  his  knees 
and  ashamed  to  rise.  He  could  only  repeat  to  him- 
self over  and  over,  "  God  be  merciful  to  me  a  sinner." 
But  the  battle  had  been  fought  and  won.  Rise  up, 
Tom  Brown,  Knight  of  the  Cross  of  Jesus  Christ  ! 
He  arose  to  face  his  schoolmates  ;  two  of  them  had 
followed  his  example  and  were  kneeling  beside  their 
beds. 

2.  Courtesy.  Tom  Brown  was  as  gentle  as  he  was 
brave.  So  it  always  is  ;  "the  bravest  are  the  tender- 
est,  the  loving  are  the  daring."  A  gentleman  is 
simply  a  gentle  man. 

It  is  a  difficult  thing  for  a  man  of  noble  birth  and 
breeding,  or  of  wealth  or  education,  to  be  courteous. 
A  plain  man  on  a  humbler  level  finds  it  easy  ;  but  for 
those  of  higher  station  the  temptation  to  be  arrogant 
or  else  patronizing  in  their  manner  is  almost  irresis- 
tible. 

Oh  it  is  excellent 

To  have  a  giant's  strength  ;  but  is  tyrannous 

To  use  it  like  a  giant. 

A  lady  hurrying  along  the  street  in  London  turned 
a  corner  and  ran  against  a  grimy  newsboy.  With  the 
instinct  of  a  lady  she  said,  "I  beg  your  pardon,  my 
boy.  Did  I  hurt  you  ?"  He  looked  at  her  in  a  dazed 
sort  of  way  and  then  whipped  off  his  cap  like  a  gentle- 
man of  the  old  school,  and  said,  "You  have  my  pard- 


250  "  TDM     BKOWN     OK    KUCiBY." 

ing,  Miss,  and  welcome  ;  and  the  next  time  you  run 
ag'in  me,  you  kin  knock  me  clean  off  my  feet  and  I'll 
never  say  a  word."  He  followed  her  out  of  sight 
and  turning  to  a  fellow  Arab,  said,  "I  say,  Jim,  its 
the  first  time  I  ever  had  anybody  ax  my  parding,  and 
it  knocked  me  all  in  a  heap."  There  is  an  incalcula- 
ble power  in  such  courtesy  as  that ;  kings  and  poten- 
tates, as  well  as  beggar  boys,  have  been  conquered 
by  it. 

We  speak  of  chivalry  ;  it  is  not  necessary  to  go  to 
courts  or  tilting  grounds  to  find  it;  an  opportunity 
awaits  you  in  a  Broadway  car.  This  young  man  is 
so  industriously  engaged  in  reading  his  newspaper 
that  he  does  not  heed  the  old  lady  who,  with  hei 
arms  full  of  bundles,  is  holding  to  a  strap  near  by. 
A  woman  opposite,  whose  neighbor  has  just  vaca- 
ted a  seat,  thinks  nothing  of  the  weary  waiters,  but 
shakes  out  her  skirts  and  occupies  twice  her  former 
space.  A  youth  rises  to  offer  his  seat  to  a  pretty  girl, 
not  realizing  that  the  colored  maid  or  seamstress 
yonder,  being  much  more  weary,  has  a  tenfold  claim 
upon  it.  And  she  who  draws  her  dainty  skirts  aside, 
because  a  laboring  man  with  soiled  and  callous  hands, 
has  taken  his  place  beside  her,  no  doubt  thinks  her- 
self a  gentlewoman.  There  is  much  of  this  sort  of 
behavior,  and  much  of  the  other  also.  True  relig- 
ion projects  itself  into  the  smallest  things  of  life. 
You  may  show  yourself  a  Christian  in  a  cable  car. 

3.  Cheerfulness.  Why  not  ?  This  is  a  good  world 
and  there  is  a  gracious  God  above  it. 

There  are  some  people  who  are  always  gruff  and 
in  a  captious  mood.  Nothing  agrees  with  them  ; 
nothing  suits  them.  The  weather  is  never  right. 
The   country    is   going   to    the   dogs.      And,    except 


"TOM     BROWN    OF    RUGBY."  25I 

themselves,  the  people  generally  are  no  better  than 
they  ought  to  be.  Then  there  are  others  like  Mark 
Tapley,  cheerful  under  all  circumstances  ;  or  like 
Sidney  Smith,  who  said,  "  I  have  gout,  asthma,  and 
seven  other  maladies,  but  otherwise,  thank  the  Lord, 
I  am  very  well." 

It  is  cheerfulness  that  makes  the  wheels  of  this 
old  world  go  merrily  round.  A  few  years  ago  a  fire 
occurred  in  Minneapolis  which  destroyed  one  of  the 
large  business  houses  and  wiped  out  its  owner's 
wealth.  He  was  in  the  far  west  at  the  time,  and 
when  the  disaster  was  telegraphed  to  him  fell  into  a 
deep  melancholy  from  which  nothing  could  arouse 
him.  He  took  the  train  for  home.  At  Omaha  he  re- 
ceived a  bundle  of  letters  which  he  listlessly  read 
one  by  one.  At  length  the  passengers  saw  him  open 
a  letter  which  made  him  smile  and  presently  he 
laughed  audibly.  The  tide  was  turned,  and  this  was 
what  did  it  :  "  My  dear  Papa,  I  went  down  to  see 
your  store  that  was  burned  and  you  can't  think  how 
pretty  it  looked  all  covered  with  ice.  Love  and 
kisses  from  your  little  Lilian."  .He  saw  the  vision 
which  his  little  daughter  had  conjured  up  ;  icicles 
hanging  in  crystal  beauty  over  the  ruin  of  his  for- 
tunes. There  was  something  to  live  for  yet.  God 
be  praised  for  the  bright  sunny  people  who  make  the 
best  of  life  for  themselves  and  for  others  around 
them  ! 

But  after  all  in  this  matter  of  right  Christian 
living,  all  depends  upon  the  way  we  begin.  What  is 
our  purpose  ?  Have  we  "  grasped  the  handle  of  our 
being"?  Do  we  propose  to  spend  and  be  spent  in 
our  own  interest  alone  ?  Or,  do  we  mean  to  live  for 
others  and  the  glory  of  God  ?     The  aim  is  everything. 


252  '' TOM    BROWN    OF    RUGBY.' 

And  the  true  inspiration  of  life  is  caught  only  by 
fixing  our  eyes  upon  the  Ideal  Man. 

The  Ideal  Man  was  never  seen  on  earth  but  once. 
Thomas  Hughes  saw  him  in  Christ,  and  his  thought 
of  Christian  manliness  was  borrowed  directly  from 
him.  All  youth  are  familiar  with  "Tom  Brown  at 
Rugby  "  and  "  Tom  Brown  at  Oxford  ;  "  but  Thomas 
Hughes  wrote  one  thing  which  is  more  universally 
known  and  read  than  these,  a  pamphlet  on  "The 
Manliness  of  Christ."  In  his  early  life  he  saw  Christ, 
loved  and  revered  him,  and  resolved  to  be  like  him. 

The  Man  of  Nazareth  was  a  man  of  the  people  : 
brave,  gentle,  generous,  true  to  his  convictions,  faith- 
ful unto  death.  In  his  carpenter-shop  he  did  honest 
work,  and  vindicated  the  dignity  of  labor  for  all  time. 
In  his  ministry  he  **  went  about  doing  good."  His 
ear  was  open  to  every  cry  of  distress  ;  his  hand  was 
ever  stretched  forth  to  help.  How  brave  he  was  in 
denouncing  all  shams  and  hypocrisies  :  *'  Woe  unto 
you,  Scribes  and  Pharisees  !  How  shall  ye  escape  the 
damnation  of  hell  ?  "  How  gentle  he  was  to  the  weak 
and  erring  and  penitent:  "Go  and  sin  no  more." 
How  eager  to  relieve  pain  and  weariness:  "Come 
unto  me  all  ye  that  labor  and  are  heavy  laden  and  I 
will  give  you  rest."  And  how  gladsome  withal.  The 
sun  shone  through  his  eyes.  He  scrupled  not  to  at- 
tend the  marriage  in  Cana  and  make  himself  at 
home  among  the  guests.  And  his  life  was  crowned 
with  one  deed  of  self  sacrifice  the  like  of  which  the 
world  had  never  seen  and  never  will  see  again,  by  which 
our  human  nature  is  exalted  and  glorified  forever. 
He  died  for  sinners.  They  had  wronged  him  and  had 
no  claim  upon  him.  They  scourged  him,  mocked 
him,  nailed  him  to  the  accursed   tree.     And   while  he 


"  TOM    BROWN    OF    RUGBY."  253 

hung  there  in  mortal  anguish,  and  those  for  whom  he 
had  died  passed  by  wagging  their  heads  at  him,  he 
prayed,  "Father,  forgive  them  ;  they  know  not  what 
they  do  !  "  Never  a  Coeur  de  Leon  or  Sir  Philip  Sidney 
wrought  like  that.  We  stand  under  the  cross  in  the 
presence  of  such  magnanimity  and  say  as  Thomas 
Hughes  was  fond  of  saying  of  him, 

"  The  best  of  men  that  e'er  wore  earth  about  him 
Was  a  sufferer,  a  calm,  meek,  patient,  loving  spirit, 
The  first  true  Gentleman  that  ever  lived." 

This  then  at  the  outset  ;  to  come  into  the  fellow- 
ship of  Christ.  How  ?  By  a  frank  acceptance  of  the 
proffer  of  his  grace.  The  manliest  deed  that  earth 
ever  saw  was  Christ's  bearing  of  his  cross  ;  the  man- 
liest deed  possible  to  our  human  nature  is  the  ac- 
ceptance of  it,  "  If  any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  and  follow  me." 
So  by  the  imitation  of  Christ ;  that  is,  in  the  knowledge 
of  the  Son  of  God,  shall  we  come  at  length  to  a  per- 
fect man,  to  the  measure  of  the  stature  of  the  fulness 
of  Christ. 


THE  PROPHECY  OF  PALM-SUNDAY. 

'•All  this  was  done,  that  it  might  be  fulfilled  which  was  spoken  by  the  prophet, 
saying,     .     .     .  " — Matt.  xxi.  4. 

There  is  nothing  more  remarkable  in  the  minis- 
try of  Jesus  than  the  reticence  which  he  frequently 
observed  and  enjoined  on  his  disciples  with  respect 
to  his  own  character  and  redemptive  work.  He 
opened  the  eyes  of  a  blind  man  and  forthwith  said  to 
him,  "See  thou  tell  it  not."  He  wiped  away  the 
leper's  spots  and  commanded  him,  "Tell  no  man 
concerning  this  matter."  On  the  Mount  of  Transfig- 
uration he  appeared  to  the  chosen  three  in  garments 
white  and  glistening,  revealing  to  them  a  momentary 
glimpse  of  his  heavenly  glory ;  but,  as  they  were 
coming  down  from  the  mountain,  he  enjoined  them  to 
tell  no  man  what  they  had  seen  until  after  he  had 
risen  from  the  dead.  At  the  very  close  of  his  minis- 
try, when  at  his  own  solicitation  and  to  his  own  great 
satisfaction  Peter  had  witnessed  the  good  confession, 
"Thou  art  the  Christ,  the  Son  of  the  living  God"! 
he  still  insisted  that  no  man  should  be  told  of  it. 
The  purpose  of  this  injunction  was  no  doubt  to  pre- 
vent the  precipitation  of  the  last  sad,  yet  glorious, 
chapter  of  his  life.  But  now  the  hour  has  come  !  He 
is  on  his  way  to  Jerusalem,  his  face  set  steadfastly 
toward  the  cross.     This  thing  must  not  be  done  in  a 

(254) 


THE    PROPHECY    OF    PALM-SUNDAY.  255 

corner  ;  he  must  be  lifted  up  before  the  ej^es  of  all 
the  people,  so  that  the  ends  of  the  earth  may  look 
unto  him  and  be  saved.  With  this  intent  he  allows 
himself  to  be  escorted  to  Jerusalem  by  a  multitude 
of  Passover  pilgrims.  It  is,  however,  a  strange  pub- 
licity. Never  was  such  a  triumphal  advent  as  this. 
There  are  no  heralds  going  on  before  him  to  trumpet 
his  coming  ;  no  retinue  of  slaves  following  after,  or 
captives  at  his  chariot  wheels.  He  would  enter  the 
city  as  a  man  of  the  people;  a  wayfaring  man  with 
the  dust  of  travel  on  his  homespun  garb.  Men  on 
their  way  to  worship,  and  women  and  little  children, 
shall  be  his  attendants.  Why  so  ?  All  this  was  done 
that  it  might  be  fulfilled  which  was  spoken  by  the 
prophet.  And  here  we  come  upon  our  first  helpful 
truth,  to-wit : 

I.  The  unity  of  Scripture.  The  Bible  is  called 
Ta  Biblia;  it  is  however  one  Book  ;  it  is  not  a  mere 
aggregation  of  truths  and  moral  precepts  like  the 
Analects  of  Confucius,  but  rather  a  living  movement 
of  truths  advancing  to  a  final  consummation  in  the 
restitution  of  all  things. 

In  the  margin  of  our  narrative  we  are  referred  to 
Zech.  ix.  9.  Let  us  accordingly  go  back  five  hundred 
years  and  we  shall  find  ourselves  in  Jerusalem  during 
the  rebuilding  of  the  Temple.  A  caravan  made  up 
of  five  thousand  of  the  flower  of  Israel  had  been  per- 
mitted to  return  from  Babylon.  At  once  they  set  to 
work,  animated  by  the  most  patriotic  and  religious 
motives,  to  rebuild  the  Temple.  They  had  received 
contributions  of  about  half  a  million  of  dollars  in 
free-will  offerings  for  this  purpose.  In  Ziph,  the 
blossom  month,  the  work  began  in  earnest  ;  and  it  was 
continued  for  a  period  of  some  years  despite  many  dis- 


256  THE    PROPHECY    OF    PALM-SUNDAY. 

couragements  and  the  opposition  of  the  surrounding 
tribes.  Then  their  enthusiasm  ceased  ;  the  fires  upon 
the  altar  died  out;  the  workmen  longed  to  return  to 
agricultural  pursuits  ;  the  fields  lay  fallow  in  their 
sight  ;  one  by  one  they  laid  by  the  hammer  and 
trowel  and  went  forth  to  attend  to  their  own  affairs. 
The  sanctuary  was  deserted;  its  bare  walls  were  open 
to  the  skies  ;  the  winds  from  the  heights  of  Moab 
swept  through  its  unlinteled  doors;  owls  made  their 
nests  in  its  nooks  and  crannies  ;  foxes  from  the 
ravine  of  Hinnom  crept  in  and  out  its  Holy  Place  ; 
the  outer  precincts  were  filled  with  heaps  of  uncut 
stone  and  lumber.  This  was  the  condition  of  affairs 
when  Zechariah  came.  He  exhorted  the  men  of 
Israel  to  return  to  their  sacred  task  ;  he  sought  to 
rekindle  their  ardor  by  reciting  a  series  of  glowing 
visions  through  which  walked  in  divine  majesty  their 
Messianic  King.  The  climax  of  his  exhortation  was 
reached  in  this  prophecy  ;  "  Rejoice  greatly,  O  daugh- 
ter of  Zion  ;  shout,  O  daughter  of  Jerusalem  ;  behold, 
thy  king  cometh  unto  thee  ;  he  is  just  and  having 
salvation  ;  lowly,  and  riding  upon  an  ass  ;  and  his 
dominion  shall  be  from  sea  to  sea,  and  from  the  river 
to  the  ends  of  the  earth." 

Now  link  that  event  with  this  triumphal  entry 
which  occurred  A.  D.  30.  It  is  the  darkest  hour  in 
the  history  of  Israel.  The  religion  of  the  chosen 
people  is  much  like  the  unfinished  Temple,  and  their 
government  is  trodden  down  by  alien  feet.  The  Man 
of  Nazareth  is  on  his  way  to  Jerusalem.  He  has 
passed  the  night  in  Bethany,  and  at  daybreak  resumes 
his  journey,  staff  in  hand.  His  disciples  are  with 
him,  and  a  company  of  pilgrims  to  the  great  annual 
feast.     Not  far  from  Bethphage  he  rests  for  a  season. 


THE    PROPHECY    OF    PALM-SUNDAY.  257 

and  sends  two  of  his  disciples  for  the  beast  of  burden 
which  is  to  carry  him  into  the  city.  In  the  meantime 
it  is  known  in  Jerusalem  that  Jesus  of  Nazareth  is 
drawing  near.  The  story  of  his  preaching  and  mira- 
cles is  on  every  lip.  The  people,  encamped  in  leafy 
booths  on  the  hill  sides,  see  the  caravan  approaching 
on  the  heights  overlooking  the  Kedron.  They  hear 
the  shouting  and  commotion  ;  they  know  what  it 
means.  They  stream  up  the  road,  tearing  off  branches 
of  the  palm-trees  ;  so  the  two  companies  meet  ; 
those  going  before  joining  with  those  that  follow 
after  in  the  cry,  "  Hosanna  !  Hosanna  to  the  Son  of 
David  "  !  They  wave  the  palm  branchefi,  they  cast 
their  garments  in  the  road  before  him,  and  so  escort 
him  over  the  ford  of  the  Kedron  and  on  through  the 
city  gates.  The  people  on  the  roofs  and  in  their 
doorways  see  the  procession  passing  by  ;  traders  and 
camel-drivers,  and  rabbis  in  robes  embroidered  with 
gold,  all  gaze  with  interest.  Who  is  this  ?  It  is  the 
carpenter  of  Nazareth,  who  claims  to  be  the  Messiah 
of  God.  On  toward  the  Temple  moves  the  strange 
procession,  crying,  "  Hosanna  !  Hosanna  !  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord  "  ! 

Now  link  that  event  with  still  another  which  is  as 
yet  behind  the  veil.  It  was  seen  by  John  the  Evan- 
gelist before  the  Book  was  sealed  ;  for  the  triumphal 
advent  was  itself  a  mere  prophecy  of  John's  vision. 
In  his  vision  the  moon  was  covered  with  a  bloody 
veil  ;  the  stars  fell  as  when  a  fig-tree  is  shaken  of  its 
untimely  figs  ;  the  heavens  were  rolled  up  like  a 
scroll  ;  the  earth  was  on  fire  ;  the  hour  struck  ;  the 
spirits  of  the  dead  came  forth  ;  angels  and  archanj^^els 
crowded  the  expanse  above.  Armies  !  Armies ! 
Armies  !    Palms  in  their  hands  and  shouts  of  victory  ! 


258  THE    PROPHECY    OF    PALM-SUNDAY. 

Far  as  the  eye  can  reach,  angels  and  archangels  and 
saints  triumphant.  Now  the  trumpet  blast!  The  heav- 
ens are  opened  and  the  Son  of  Man  appears,  robed  in 
light  and  glory,  and  crowned  with  a  diadem  of  stars  ; 
he  lifts  his  hands  in  benediction,  intercessory  hands, 
marked  with  the  scars  of  his  mediatorial  anguish, 
"  Hosanna  !  Hosanna  !  to  the  Son  of  David  !  Worthy 
art  thou  to  receive  honor  and  glory  and  dominion 
and  power  for  ever  and  ever  "  !  The  end  has  come  ; 
the  tabernacle  of  God  is  among  men.  The  prophe- 
cies are  ended.  Close  the  book  and  seal  it.  Jesus  of 
Nazareth  is  universal  king  ;  his  dominion  is  from  sea 
to  sea  and  from  the  river  unto  the  ends  of  the  earth. 

II.  Here  is  also  a  suggestion  as  to  the  philosophy  of 
history  j  for  history  is  not  a  mere  record  of  events  and 
happenings  thrown  together  and  tied  up  by  old 
Father  Time  like  a  bundle  of  fagots,  but  rather  a 
living  tree  ;  one  event  growing  out  of  another,  as 
boughs  from  the  trunk  and  twigs  from  the  bough  and 
blossoms  from  the  twig  and  fruit  from  the  blossom  ; 
its  roots  deep  down  in  the  divine  purpose  and  its  life 
borrowed  from  the  very  throbbing  of  the  heart  of  God. 

There  is  no  chance;  there  are  no  accidents.  We 
cannot  say  it  happened  that  Zechariah  had  a  vision, 
or  that  it  happened  that  Jesus  came  riding  into  the 
holy  city,  or  that  it  will  happen  some  day  that  he  will 
come  through  the  open  heavens  to  rule  on  earth  in 
the  Golden  Age.  Nothing  happens.  It  is  said  that 
William  the  Conqueror  slipped  and  fell  as  he  landed 
from  his  little  boat.  There  was  a  loud  cry  from  his 
followers,  who  knew  that  this  was  the  worst  of  evil 
omens.  He  recovered  himself  cleverly,  however,  and 
said,  "See,  my  lords,  by  the  grace  of  heaven  I  have 
taken  possession  of  England  with  both  hands,"  as  if 


THE    PROPHECY    OF    PALM-SUNDAY.  259 

he  had  intended  it.  But  God  indeed  intends  all 
things.  The  vision  of  Zechariah,  though  it  wait  five 
hundred  years,  will  find  its  sequel  ;  and  the  triumphal 
advent  of  Jesus,  which  has  already  waited  nigh  two 
thousand  years,  will  find  its  complement  yet. 

And  there  is  no  confusion.  The  builders  on  the 
unfinished  Temple  said,  "Cyrus  is  dead  and  his  son 
Cambyses,  and  Darius  knoweth  us  not  ;  Tyre  and 
Sidon  are  breathing  out  slaughter  against  us,  and  the 
Philistines  are  rattling  their  chariots  down  yonder  in 
the  maritime  plain."  But  God  said  to  Zechariah, 
"Speak  unto  the  children  of  Israel.  The  king's  heart  is 
in  my  hand  as  the  rivers  of  water.  As  for  Tyre  and 
Sidon,  behold  their  villages  are  all  aflame.  Syria 
shall  be  made  a  gazingstock.  The  bleeding  carcass 
shall  be  torn  from  Philistia  and  the  cup  of  trembling 
placed  to  her  lips.  For  behold,  the  king  cometh." 
And  indeed  there  is  never  a  moment  in  history  when 
there  is  aught  but  confusion  to  human  eyes  ;  wars 
and  rumors  of  wars,  entanglements  among  the  nations 
and  distresses  among  the  children  of  men.  But  if 
we  could  take  our  position  beside  the  throne  of 
heaven  and  look  down,  w^e  should  see  the  procession 
of  the  King  marching  through  all  events  toward  the 
throne.  God's  ways  are  not  as  our  ways,  nor  his 
thoughts  as  our  thoughts.  We  shall  go  out  with  joy 
and  be  led  forth  with  peace,  for  the  mouth  of  the 
Lord  hath  spoken  it  ;  the  mountains  and  the  hills 
shall  break  forth  before  us  into  singing  and  all  the 
trees  of  the  field  shall  clap  their  hands.  Instead  of 
the  thorn  shall  come  up  the  fir-tree,  and  instead  of 
the  briar  shall  come  up  the  myrtle-tree  ;  and  it  shall 
be  to  the  Lord  for  a  name,  for  an  everlasting  sign 
that  shall  not  be  cut  off. 


26o  THE    PROPHECY     OF    PALM-SUNDAY. 

And  in  all  this  vast  proceeding  of  history  there  is 
no  haste.  The  life-time  of  God  is  from  everlasting 
to  everlasting,  and  with  him  a  thousand  years  are  as 
one  day.  Haste  is  the  infirmity  of  finite  beings,  of 
business  men  whose  obligations  fall  due  to-morrow, 
of  lawyers  whose  briefs  must  be  ready  for  the  assem- 
bling of  court,  of  preachers  who  must  be  in  their  pul- 
pits at  the  ringing  of  the  bell.  But  God  never  hurries 
to  meet  his  appointments.  The  world  is  under  con- 
demnation ;  men  are  dying  ;  saints  cry,  "How  long, 
O  Lord,  how  long?"  and  still  he  awaits  the  fulness 
of  time.  Time  is  not  a  reaper  with  sickle  in  hand  ; 
but  a  weaver  sitting  at  the  loom,  throwing  his  shuttle 
to  and  fro,  weaving  in  the  bright  with  the  sombre — 
each  cast  of  his  shuttle,  a  year,  a  generation,  an  aeon 
— but  when  he  cuts  the  thread,  the  pattern  is  perfect, 
the  fabric  is  complete  and  the  King  shall  array  himself 
in  it.     So  let  us  rest  in  the  old  truth  : 

"  Right  forever  on  the  scaffold. 

Wrong  forever  on  the  throne  ; 
Yet  that  scaffold  sways  the  future, 

And  behind  the  dim  unknown 
Standeth  God,  within  the  shadow. 

Keeping  watch  above  His  own." 

ni.  Still  another  truth  suggested  here  is  the  con- 
tinuity of  life.  No  man  liveth  unto  himself.  History 
is  genealogy  ;  dynasties  are  generations  only  ;  fate 
is  heredity.  If  eighty  men  of  three-score  years  and 
ten,  succeeding  one  another,  were  to  be  placed  in  line 
they  would  cover  all  history  back  to  Adam. 

But  each  must  stand  in  his  allotted  place  ;  in  right 
relation  to  those  going  before  and  coming  after.  I 
am  a  part  of  God's  definite  plan,  so  are  you,  and  so 
is  every  other.     A  man    in   Bethphage   tethered   his 


THK    PROPHECY    OF    PALM-SUNDAV.  261 

ass  in  the  early  morning  before  his  home  ;  two  men 
came  and  led  it  away  ;  a  fourth  man  held  it  while 
Jesus  mounted;  a  man  cried  "Hosanna"!  another 
and  another  and  another  joined  in.  All  these  are 
nameless,  but  each  had  his  part  in  the  proceeding. 
The  whole  world  knows  how  Sir  Walter  Raleigh 
threw  down  his  cloak  at  the  crossing  for  Queen  Eliza- 
beth to  tread  on  ;  but  no  one  knows  aught  of  those 
men  who  cast  their  garments  in  the  way  before  the 
Man  of  Nazareth.  However,  God  remembers  ;  some 
of  those  names  are  doubtless  written  on  the  palms  of 
his  hands. 

It  is  for  us  to  stand  in  our  places  and  do  the  work 
divinely  appointed  for  us.  One  day  last  summer  a 
rivet  in  the  engine  of  the  steamship  St.  Paul  said,  "If 
I  were  a  walking-beam  or  a  piston-rod,  I  should  be 
of  some  importance  ;  but  I  am  only  a  rivet  and  of  no 
use."  And  it  shook  itself  loose  and  fell  into  a  crevice 
of  the  cylinder.  There  it  stopped  the  rod  and  arrested 
one  of  the  propellers,  so  that  the  ship  came  like  a  poor 
cripple  hobbling  across  the  sea.  My  place  is  planned; 
if  I  refuse  to  fill  it,  I  may  hinder  the  progress  of  the 
King.  God  waits  for  all  his  people  to  do  their  part. 
The  work  will  doubtless  go  on  without  us,  but  we 
shall  lose  our  opportunity  and  fall  short  of  the  possi- 
bilities of  life.  And  every  act,  every  word,  every 
thought  tells.  A  child  throws  a  pebble  into  the  sea 
and  creates  a  ripple  that,  however  infinitesimal,  goes 
to  and  fro  forever.  It  was  Anna  Boleyn's  charming 
smile  that  sundered  the  Church  of  Rome  and  changed 
the  current  of  subsequent  history.  She  did  not  know 
and  did  not  intend  such  a  change. 

So  comes  responsibility.  We  must  answer  not 
only  for  the  things  done,  but  for  the  things  undone. 


262  THE    PROPHECY    OF    PALM-SUNDAY. 

Sin  is  by  default  as  well  as  by  transgression.  They 
erred  who  refused  to  cry,  "  Hosanna  "  !  as  well  as 
those  who  subsequently  shouted  "Crucify  him"! 
The  words  of  the  verdict  are,  "  Inasmuch  as  ye  did  it 
not."  Let  us  address  ourselves,  therefore,  to  all 
duties,  however  humble,  which  the  spirit  is  ever  sug- 
gesting to  us.  For  all  things  are  written  down  in  a 
Book  of  Remembrance.  God  knows;  we  forget,  but 
he,  never.  And  the  glory  of  our  life  is  in  being 
laborers  together  with  God. 

It  is  recorded  that  Christ,  as  he  approached  Jeru- 
salem, paused  on  the  slopes  of  Olivet  and  wept  over 
the  city  ;  "  O  Jerusalem,"  he  said,  "  if  thou  hadst 
known  in  this  thy  day — but  now  thy  house  is  left 
desolate."  "  If  thou  hadst  known  "  !  Oh  the  sorrow 
of  lost  opportunity  !  The  procession  passes  by  ;  let 
us  have  eyes  to  see  and  ears  to  hear  and  hands  to 
wave  the  palm  branches.  Hearken  to  the  sound  of 
tramping  feet  ;  now  is  our  salvation  nearer  than  we 
thought ;  "  Hosanna  !  Hosanna  to  the  Son  of  David  ! 
The  kingdom  of  heaven  is  at  hand  !  Blessed  is  he 
that  cometh  in  the  name  of  the  Lord  !  " 

To-day  is  Palm-Sunday  the  world  over.  In  St. 
Peter's  at  Rome  the  Supreme  Pontiff,  golden  cruci- 
fix in  hand,  followed  by  his  cardinals  and  priests,  ap- 
proaches a  chamber  which  is  closed  throughout  the  en- 
tire year  ;  he  knocks  on  tlie  closed  door  thrice  with  the 
crucifix  in  the  name  of  the  Father  and  the  Son  and 
the  Holy  Ghost ;  and  the  door  swings  open  and  the 
company  enter,  singing,  "Hosanna  to  the  Son  of 
David  "  !  It  is  an  apologue  of  the  work  of  the  uni- 
versal church.  We  march  toward  the  open  heavens 
with  the  uplifted  cross  before  us.  The  cross  is  the 
key  of   the  apocalypse.     When   we   shall  stand  and 


THE    PROPHECY    OF    PALM-SUNDAY,  263 

knock  with  sufficient  earnestness,  and  unitedly  cry, 
with  all  our  hearts,  "  Open,  open  unto  us  "  !  the  clouds 
will  roll  back  like  mighty  gates  and  the  King  of 
Glory  will  appear.  Then  the  cry,  "  Maranatha  "  !  the 
Lord  Cometh.  The  Scripture  will  have  met  its  fulfill- 
ment ;  all  history  will  reach  its  consummation  ;  and 
the  long  procession  of  lifd  will  enter  into  the  enjoy- 
ments of  a  Palm-Sunday  whose  sun  shall  never  set — 
the  ultimate  and  endless  triumph  of  the  King  ;  the 
eternal   rest  which  is  prepared  for  the  people  of  God. 


HOW  TO  READ  HISTORY. 

"And  Jesus  said,  I  beheld  Satan  as  lightning  fall  from  Heaven."— Luke  x.  i8. 

Jesus  had  been  a  wanderer  for  eighteen  months, 
an  exile,  to  all  intents  from  the  Holy  City. 
"  He  came  unto  his  own,  and  his  own  received 
him  not."  On  being  driven  out  of  Jerusalem,  he 
had  gone  to  his  own  townsmen  at  Nazareth,  and  they 
refused  to  entertain  him.  He  had  gone  out  for 
a  while,  and  tarried  at  Capernaum,  and  there  wrought 
many  wonderful  works,  and  preached  the  unsearch- 
able riches  of  the  Gospel  to  people  with  hard  hearts 
and  dull  ears.  At  last  he  was  moved  to  cry,  "  O  Ca- 
pernaum, thou  hast  been  exalted  unto  heaven  ;  thou 
shalt  be  cast  down  unto  hell.'"  He  had  gone  out 
among  the  villages  of  Galilee,  and  they  had  refused, 
also,  to  receive  him,  insomuch  that  his  apostles  would 
for  their  ingratitude  have  called  down  fire  from 
heaven  upon  them.  Now  the  end  of  his  ministry 
was  drawing  near,  and  Christ  was  on  his  last  journey 
to  the  Holy  City.  As  he  went,  he  appointed  seventy  to 
go  to  and  fro  as  evangelists  among  the  villages,  and 
to  preach  the  gospel  of  repentance  to  them.  The  func- 
tion of  the  seventy  was  not  that  of  the  twelve  apostles; 
the  twelve  corresponded  to  the  heads  of  the  twelve 
tribes  of  Israel,  but  the  seventy  corresponded  to  the 

(264) 


HOW    TO    READ    HISTORY.  265 

seventy  elders  of  Israel,  and  they  were  to  serve 
as  lay  workers.  But  in  sending  them  out  the 
Lord  endowed  them  with  great  spiritual  gifts — 
charismata;  the  power  not  only  to  speak  the  truth 
with  flaming  lips;  but  also  to  work  miracles  of  healing 
and  blessing.  As  he  journeyed  on,  the  seventy 
came  in  from  time  to  time,  until  they  were  all 
back  again.  Then  they  made  their  report.  Their 
hearts  were  beating  fast  with  the  enthusiasm  of  a 
magnificent  triumph.  They  had  expected  great 
things,  but  had  accomplished  a  thousand-fold  more 
than  they  had  ever  dared  to  hope.  One  of  them  said, 
"  I  saw  the  lame  man  leap  as  an  hart  when  I  touched 
him."  Another,  "  I  saw  the  blind  man  open  his 
eyes  and  go  seeing  when  I  touched  them."  Another, 
"  I  saw  the  white  spots  of  leprosy  fall  from  the 
leper  when  I  touched  him."  Another,  "  I  saw  a 
raving  maniac  who  was  possessed  of  demons,  sit, 
clothed  in  his  right  mind,  tractable  and  docile  as  a 
little  child,  when  I  spoke  to  him."  So  they  all  re- 
ported marvellous  success.  Jesus  stood  by;  and  at 
length,  with  a  far-away  look  in  his  eyes,  he  said,  "  I 
beheld  Satan  fall  as  lightning  out  of  Heaven" — as 
a  meteor;  light  for  a  moment,  and  then  vanishing  in 
the  night;  as  a  meteor,  illuminating  the  skies  from 
horizon  to  horizon,  and  then  gone  out  forever ! 

It  may  be  that  Jesus  alluded  to  the  traditional 
mutiny  which  had  occurred  away  back  in  the 
remote  ages  of  which  Jude  tells  in  his  word 
touching  the  angels  that  lost  their  first  estate,  and 
fell,  and  are  reserved  in  chains  unto  the  last  day. 
The  Apostle  Peter  also  speaks  of  it  ;  Milton  sings 
of  that  great  defection  in  Heaven;  and  Shakespeare 
says:    "Cromwell,    I    charge    thee,   fling   away    am- 


266  HOW    TO    READ    HISTORY. 

bition;  b}'  that  sin  fell  the  angels."  But  I  believe 
that  the  immediate  reference  of  Jesus  was  not 
to  any  event  whatsoever.  He  stood  there  in  the 
midst  of  all  history,  and  in  this  glowing  account  of 
the  triumph  of  his  disciples  he  perceived  the  splendid 
consummation  of  all.  The  events  of  all  the  centuries 
passed  before  him  in  an  instantaneous  panorama. 
His  own  life-time  was  central  to  all  human  history. 
Past  and  future  were  alike  to  him.  From  everlast- 
ing to  everlasting  he  was  God.  With  those  glowing 
eyes  of  his  he  saw  all  in  a  moment.  They  had  ob- 
served a  merciful  miracle  here  and  there.  He  saw 
everything  in  an  instant  of  time.  And  thus  he  spoke 
of  the  great  ultimate  victory:  "I  beheld  Satan  fall 
as  lightning  out  of  Heaven." 

The  Lord  here  teaches  lis  how  to  read  history. 
O  for  those  illuminated  eyes  of  Jesus!  O  for  that 
far-seeing  vision  of  Jesus!  O  for  that  world-con- 
sciousness of  Christ,  that  was  able  to  open  the  pages 
of  earthly  chronicles,  and  see  what  he  saw  that 
day  ! 

He  teaches  us  here,  to  begin  with,  that  history  is 
an  argument.  It  is  not  a  mere  bundle  of  assorted 
facts,  but  it  is  an  argument  by  the  process  known  as 
progressive  approach  to  an  ultimate  conclusion.  We 
speak  of  the  logic  of  events.  He  knew  the  meaning 
of  that  significant  phrase,  the  logic  of  events. 

Here  is  his  first  premise, — God.  He  always  began 
with  God.  Kant  says  that  there  is  no  need  of  God  in 
philosophy,  and  La  Place  said  the  same  thing — "I 
have  no  need  of  God  in  my  system  of  philosophy." 
But  there  is  no  philosophy  of  history  without  God, 
who  is  Alpha  and  Omega,  the  beginning  and  the  end 
of  all.     We  borrow  all  our  confidence  from  the  fact 


HOW    TO    READ    HISTORY.  267 

that  God  is  in  the  midst  of  history,  and  that  he 
reigns  among  the  children  of  men.  The  mother  of 
Sisera  looLced  out  of  her  window,  and  cried,  "  Why  do 
the  wheels  of  his  chariot  tarry  so  long?"  We  also 
mourn  because  of  the  long  delay  of  the  coming  of 
Jesus  Christ  to  reign  from  the  river  unto  the  ends  of 
the  earth.  The  mother  of  Sisera  did  not  know  that 
her  son  was  lying  in  the  tent  with  a  nail  through  his 
temple,  and  that  the  bodies  of  the  men  of  Harosheth 
were  being  swept  down  the  river  Kishon  to  the  sea. 
But  our  God  is  a  living  God,  who  manifests  his  love 
and  power  continually  among  us. 

And  his  second  prem.ise  is  Redemption.  The  word 
has  in  it  an  immense  power.  Redemption — the  buy- 
ing back.  Of  what?  Of  this  old,  sin-stricken  world 
of  ours,  that  was  sold  and  forfeited  under  sin,  and 
passed  under  the  reign  of  Satan,  who  thenceforth 
called  himself  "  The  Prince  of  this  World."  Redemp- 
tion is  the  buying  back.  At  what  cost  ?  On  the  cross 
is  the  ransom  price:  the  Lamb;  the  Lamb  of  God, 
slain!  Slain  when?  We  date  historical  events  from 
the  building  of  Rome  or  from  the  birth  of  Christ 
at  Bethlehem.  But  redemption,  to  those  clear  eyes  of 
Jesus,  was  an  event  that  stretched  from  the  very 
beginning  to  the  end  of  the  ages.  The  Lamb  was 
"slain  from  the  foundation  of  the  world  ";  from  the 
beginning  of  sin  to  the  bowing  of  the  knee  of  the  last 
stubborn  sinner  who  will  confess  that  Jesus  is  the 
Christ  of  God. 

The  conclusion  of  the  argument  from  those  two 
premises  is  the  triumph  of  Christ.  We  stand  here 
under  the  cross,  where  he  was  standing,  and  where 
the  seventy  also  were  standing,  though  they  knew  it 
not,  and  under  that  shadow  we  may  see  for  ourselves. 


268  HOW    TO    READ    HISTORY. 

I  see  the  stars  of  Heaven,  and  hear  God  promising 
to  the  Messiah,  "So  shall  thy  seed  be."  I  see  the 
ocean  stretching  afar,  and  I  hear  God  saying  that 
his  glory  and  kingdom  shall  cover  the  earth  as  those 
waters  cover  the  deep.  I  see  the  forest,  and  I  hear 
God  say,  *'  The  trees  of  the  field  shall  clap  their  hands 
before  him."  I  see  the  first  budding  of  the  vegetation 
of  spring  by  the  brookside,  and  I  hear  God  saying  to 
him,  in  a  universal  promise,  that  his  followers  shall 
"  spring  up  like  willows  by  the  water  courses."  I  hear 
the  sound  of  the  rustling  of  wings,  as  doves  that  fiy  to 
their  windows;  the  sound  of  the  footfall  of  a  caravan 
of  camels  coming  this  way,  the  dromedaries  of 
Midian,  the  rams  of  Nabaioth;  the  patter  of  raindrops, 
the  murmur  of  brooks  down  the  mountain  side,  the 
roll  of  rivers  on  toward  the  sea.  What  is  this  ?  The 
coming  of  souls  to  Jesus  Christ;  the  flowing  of  the 
Gentiles,  the  nations,  as  a  mighty  torrent  to  the 
feet  of  this  Only  Begotten  Son  of  God.  This  is 
the  argument  of  history  as  Jesus  shows  it  :  God, 
Redemption,  and  the  ultimate  and  eternal  Triumph 
of  goodness  and  truth. 

As  we  stand  here  with  Jesus,  while  his  bright  eyes 
are  cast  over  all  the  ages  and  generations  marching 
before  him,  we  may  learn  to  read  history  not  only 
as  an  argument,  but  as  a  problem  also — a  problem  full 
of  confusion  to  us,  unless  we  can  approach  it  in  the 
power  of  a  clear- seeing  faith. 

I  remember  well  that  there  was  one  place  in 
arithmetic  that  I  never  could  get  over.  It  was 
Partial  Payments.  And  to  this  day,  if  I  were  to 
take  up  arithmetic  again,  I  should  be  puzzled  with 
Partial    Payments.      It    was    all    confusion.      So   is 


HOW    TO    READ    HISTORY.  269 

history  to  a  man  who  looks  at  it  with  the  stolid  eyes 
of   mere  fleshly  sight. 

There  are  some  things  that  cannot  be  solved  by 
the  lower  mathematics,  that  will  not  yield  to  the 
Rule  of  Three.  It  is  a  hundred  years  since  the 
beginning  of  the  missionary  epoch  of  the  church.  A 
glorious  century!  But  how  long  will  it  be,  at  this 
rate,  before  Jesus  Christ  comes  to  reign  ?  We  have 
had  a  hundred  years  since  William  Carey  sat  at  his 
lapstone  studying  the  map  of  India  there  on  the  wall 
before  him,  and  to-day  the  doors  of  the  whole  world, 
and  of  all  nations,  except  Thibet  alone,  are  open  to 
the  messengers  of  the  Cross.  To-day  there  are  two 
hundred  missionary  societies  organized  for  the  evan- 
gelization of  the  nations  that  lie  in  darkness  and  the 
shadow  of  death.  To-day,  after  the  lapse  of  this 
single  missionary  century,  the  Bible  is  printed  in 
three  hundred  tongues  and  dialects  of  the  earth.  To- 
day there  are  thirty  thousand  laborers  at  work  in  the 
foreign  field,  their  feet  beautiful  upon  the  moun- 
tains as  they  carry  the  glad  tidings  of  salvation  ; 
climbing  the  Andes;  climbing  the  Himalayas;  climb- 
ing the  mountains  of  Africa  ;  their  feet  beautiful 
upon  the  mountains  because  they  say,  "Thy  God 
reigneth."  To-day  there  are  a  million  and  a  half  of 
converts  to  show  for  this  century  of  work  among 
the  benighted  nations  of  the  pagan  world.  Since  we 
gathered  here  on  the  last  Sabbath,  two  thousand 
souls,  at  the  lowest  estimate,  have  been  brought  from 
darkness  into  light,  and  that  among  the  pagan  na- 
tions only.  Oh,  if  they  could  file  before  us  here! 
Two  thousand  men  and  women  with  dusky  faces, 
born  out  of  darkness,  out  of  ignorance,  out  of  super- 
stition!    If  they  could  come  filing  in  here  before  us 


«70  HOW    TO    READ    HISTORY. 

to-day,  how  it  would  thrill  our  hearts!  Born  into  the 
Kingdom  since  a  week  ago  !  And  at  an  outlay  of 
fifteen  dollars  for  every  soul  !  I  blush  for  the  mere 
mention  of  it,  because,  I  say  again,  there  are  some 
great  moral  facts  to  which  the  rules  of  arithmetic 
cannot  be  made  to  apply. 

There  is  an  energy  at  work  in  the  missionary 
Church  to-day  which  will  not  yield  to  any  mathe- 
matical rule.  What  is  the  power  of  a  tear.?  Ask 
a  scientist,  and  he  will  tell  you  exactly  how  many 
pounds  it  will  lift,  if  it  be  transformed  into  steam. 
But  who  can  estimate  the  love,  the  sympathy,  the 
mother's  prayer,  the  heart-break,  that  is  in  that 
tear?  The  night  before  he  set  out  from  Atlanta 
on  his  famous  march  to  the  sea,  Sherman  sat 
down  and  made  an  estimate.  "  We  shall  need  certain 
things.  We  must  needs  have  certain  power  to 
work  with.  How  many  miles  is  it  from  Atlanta 
to  the  sea  ?  How  much  ammunition  must  we  have  ? 
How  many  mules  and  wagons  ?  How  many  troops  ?  " 
There  was  his  mathematical  problem.  But  if  that 
had  been  all,  would  he  ever  have  reached  the  sea? 
There  was  one  thing  that  he  could  not  put  down 
on  paper:  the  blood  that  was  throbbing  fast  and 
hot  with  patriotic  fervor  in  the  hearts  of  his  brave 
men  ;  the  fire  that  flashed  for  the  Republic  from 
the  eyes  of  the  soldiers  who  were  going  to  march 
with  him. 

We  cannot  estimate  the  progress  of  the  Church 
in  figures  such  as  I  have  given  here  to-day.  It  is 
folly  to  undertake  it.  Can  a  man  measure  the 
stature  of  God  Almighty  with  a  yard-stick  ?  Can  a 
man  measure  the  progress  of  God  Almighty  with  a 
surveyor's  chain  ?     Or   can  you  test  the  stability  of 


HOW    TO    READ    HISTORY.  271 

His  throne  by  shaking  it?  We  must  come  up 
'.nto  higher  mathematics  ;  up  out  of  arithmetic  into 
ilgebra  ;  up  where  we  shall  find  an  unknown 
quantity,  and  make  allowance  for  it  ;  and  when  we 
find  X,  we  must  bring  faith  to  bear  upon  it.  Here 
?s  the  unknown  quantity  —  God  walking  in  the 
.nidst  of  the  Church;  dwelling  in  the  hearts  of  his 
people;  going  with  their  feet;  working  with  their 
hands;  seeing  with  their  eyes;  loving  with  their 
hearts;  the  King,  hand  in  hand  with  his  bride,  who 
(ooketh  forth  as  the  morning,  fair  as  the  moon,  clear 
as  the  sun,  and  terrible  as  an  army  with  banners. 

The  disciples  on  the  Day  of  Pentecost,  mad^ 
Vheir  prayer,  and  Peter  rose  and  preached  his  sermon! 
Off  yonder  in  the  corner  of  the  open  court  two  rabbis 
were  standing,  and  one  of  them  said:  "This  is  the 
new  movement.  How  long  at  this  rate  will  it  take 
these  followers  of  the  Nazarene  to  organize  their 
Church  ?  See  them  standing  here,  and  hear  yon  fisher- 
men muttering  theirprayersandpreachingabout  Jesus. 
How  long  will  it  take  to  bring  a  thousand  men  into 
the  iollovvingof  the  Nazarene  Prophet  at  this  rate"? 
And  while  they  looked  and  pointed  their  fingers,  the 
strange  thing  transpired — the  X  in  the  problem,  the 
unknown  and  constantly  working  factor  that  men 
never,  never  can  estimate:  the  wind  began  to  blow,  and 
the  fire  came  down,  and  the  disciples  stood  upon  their 
feet;  and  those  that  were  round  about  began  to  cry  out 
under  a  power  that  was  invisible,  imponderable,  and 
undebatable,  "Men  and  brethren,  what  shall  we  do"? 
and  about  three  thousand  were  brought  into  the 
Church  that  day. 

You  cannot  calculate  by  the  lower  mathematics 
the   power  that  is  working  in  the  Church  of  Jesus 


272  HOW    TO    READ    HISTORY. 

Go  forth  in  obedience  to  our  Lord's  great  injunction 
and  when  we  have  done  our  part,  and  reached  the 
end  of  the  problem,  it  will  all  be  as  clear  as  any 
solved  problem  in  algebra  ever  was  ;  for  God  will 
come. 

And  then,  if  we  go  and  stand  again  beside  Jesus, 
as  he  looks  with  those  clear  eyes,  we  shall  read 
history  as  he  reads  it  now,  as  a  iwlume  of  Christim 
economics.  For  here  is  a  field  to  which  all  the  followers 
of  Jesus  Christ  are  called.  Lift  up  your  eyes  and  see. 
This  is  husbandry.  Lift  up  your  eyes  and  see.  "Say 
not.  It  is  yet  four  months,  and  then  cometh  the  har- 
vest; behold  the  fields  that  they  are  already  white 
unto  the  harvest." 

Where  is  thy  sickle?  Go,  thrust  in  thy  sickle  and 
reap.  That  is  thy  glorious  privilege.  Blessed  be 
God  for  that  word  privilege  which  applies  to  all 
Christian  service.  Privilege  is  privus  lex — a  private 
law.  That  is  to  say,  a  law  which  has  a  peculiar  ap- 
plication to  some  particular  individual  or  class  ;  as 
the  king's  privilege,  the  privilege  of  the  hierarchy. 
There  were  laws  for  the  people,  but  there  was  a  spe- 
cial law,  a  private  law,  a  pn'vilegiwn,  for  kings,  for 
nobles,  for  hierarchy.  There  is  a  special  law  for  me. 
My  privilege  is  to  stand,  sickle  in  hand,  touching  hands 
with  the  Only  Begotten  Son  of  God,  in  the  great  har- 
vest field  of  the  kingdom.  To  that  I  am  called,  and 
all  my  glory  in  Christian  living  is  in  these  two  words 
—"Go"  and   "Give." 

Go  !  The  Church  believed  during  the  first  two 
centuries  that  Jesus  meant  it,  and  to  this  belief  her 
tremendous  success  in  the  apostolic  era  was  due. 
Then  came  fifteen  centuries  when  the  Church  cared 
nothing  about  missions.     Those  were  fifteen  hundred 


HOW    TO    READ    HISTORY.  273 

years  of  lost  time  in  history.  If  I  see  a  boy  without 
any  spirit,  a  languid  lad,  whose  arms  hang  down,  whose 
eyes  lack  lustre,  and  who  moves  with  a  slow  step,  I  say, 
"  The  boy  has  no  'go'  in  him."  That  was  precisely  the 
trouble  with  the  Church  for  fifteen  centuries.  It  went 
nowhere,  but  worked  with  centripetal  force  until  the 
beginning  of  this  last  era,  the  hundred  years  of  the 
miracles  of  missions  ;  of  Carey  and  Hans  Egede,  and 
David  Livingstone,  and  all  the  glorious  ambassadors 
of  the  cross  who  have  gone  out  to  preach,  to  suffer, 
to  die,  and  to  live  forever  in  the  progress  of  the  ages. 
Go  ye  !  The  Master  meant  you  when  he  said  it. 
In  our  Civil  War  the  loyal  people  were  all  at  the 
front.  The  boys  in  blue  marched  through  our 
streets,  and  we  gave  them  Godspeed  as  they  kept 
step  to  the  battle  hymn,  and  passed  out  of  sight. 
But  we  lads  sent  out  our  hearts  after  them.  Good 
women  went  by  proxy,  sending  their  husbands  and 
their  sweethearts,  the  very  light  of  their  life,  out 
into  the  high  places  of  the  field.  And  poor  cripples, 
who  could  not  march  in  the  rank  and  file,  went  when 
they  staid  by  the  stuff.  And  the  grandmother  in 
the  chimney-corner  went  with  the  soldiers  for  the 
defense  of  the  Republic  when  she  did  nothing  but 
knit  stockings,  while  they  won  fights.  Go  ye  !  If 
not  by  following  the  fight,  go  ye  in  prayer,  in  sym- 
pathy. Never,  never  murmur  against  the  Master's 
plan  of  the  propaganda.  And  if  you  have  ever  said 
never  say  it  again — that  you  do  not  believe  in  the 
evangelization  of  the  heathen  nations  of  the  earth. 

Go,  and  give  !  The  secret  of  all  giving  is  in  giving 
your  own  self,  first  of  all.  So  Paul  wrote  to  the 
Churches  of  Macedonia.  He  said  that  out  of  their 
extreme  poverty  they  had  abounded  in  their  liberality, 


274  HOW    TO    READ    HISTORY. 

first  of  all  in  this  :  that  they  gave  their  own  selves 
unto  the  Lord.  Body,  soul,  spirit,  heart,  conscience, 
hands,  feet,  substance,  all  we  have,  let  us  give.  "  Ye 
are  not  your  own  ;  ye  are  bought  with  a  price — not 
silver  and  gold — but  the  precious  blood  of  Jesus,  as 
of  a  Lamb  without  blemish,  and  without  spot."  If  a 
man  has  once  given  himself,  the  giving  of  all  that  he 
has  will  be  as  nothing  to  him.  The  old  Kaiser 
Wilhelm,  grandfather  of  the  present  war-lord  of  Ger- 
many, was  driven  out  to  war  with  an  empty  treasury. 
He  made  an  affectionate  appeal  to  his  people  to  sus- 
tain him.  The  one  stimulus  to  their  generosity  was 
the  iron  cross,  which  is  the  proudest  decoration  of  the 
German  people  to-day.  They  brought  in  that  ex- 
igency their  jewels  of  gold,  their  rings,  their  bracelets 
and  gave  them  up  ;  and  to  every  donor  was  given  an 
iron  cross,  upon  which  was  this  legend  :  "  I  gave  gold 
for  iron."  One  of  these  days,  when  we  are  in  the 
Kingdom  of  Heaven,  we  who  calculated  upon  our 
gifts,  and  gave  so  little  in  consequence,  will  be  glad 
that  we  gave  at  all  ;  and  our  proudest  boast  yonder 
will  be  that  we  gave  iron  for  gold,  and  in  our  giving 
made   ourselves  forever  rich  unto  God. 

In  the  Reformed  Church  of  America  we  are  talking 
of  retrenchment, — of  closing  the  doors  of  some  scores 
of  high  caste  Hindoo  schools.  We  have  been  tv/enty 
years  opening  those  doors,  and  preparing  the  way  for 
the  mostexcellent  missionary  record  amongthedenom- 
inations  of  Christians  to-day  ;  and  we  are  talking  of 
retrenchment  now  !  O,  God  forbid  that  one  of  the 
shaggy  locks  of  this  Sampson  of  ours  should  ever  be 
shorn  ! 

I  know  it  is  hard  times,  but  what  of  that  ?  Do  you 
remember  Lord  Nelson  in  the  battle  of  Copenhagen; 


HOW    TO    READ    HISTORY.  275 

It  was  a  stern  fight.  The  Admiral,  Nelson  s  ranking 
officer,  an  old  man  whose  heart  misgave  him,  put 
up  at  the  masthead  of  the  flagship  signal  39 — to 
retreat.  Nelson,  pacing  the  deck  of  his  ship,  looked 
askance  and  saw  it,  but  fought  on.  His  lieutenant 
said  to  him,  "My  Lord  Admiral,  see  the  signal  39 
yonder  on  the  flagship  "  ?  Nelson  raised  his  glass  to 
his  one  blind  eye  and  said,  "No,  I  see  it  not.  Nail  to 
our  mast  signaPay — for  close  quarters."  Nelson  won 
the  day.  That  is  the  sort  of  courage,  that  is  needed  in 
the  universal  Church  of  Christ  in  these  hard  times. 
We  havenot  strained  amuscle  or  a  sinew  yet.  Wehave 
not  put  one  drop  of  our  Christian  blood  to  its  last 
crucial  test.  O  for  the  clear  eyes  of  Jesus  Christ ! 
O  for  the  brave  heart  of  Jesus  Christ  !  O  for  the 
strong  faith  of  our  Master  !  that  we  may  stand  where 
he  stands  now,  and  see  what  he  sees, — all  the  domin- 
ions of  this  world,  sin,  shame,  the  strongholds  of  in- 
iquity cast  down  ;  Satan  fallen  like  a  meteor  out  of 
the  sky  ;  the  great  triumph  assured,  and  the  throne 
of  Messiah  set  up  !  O  that  we  might  hear  his 
word  that  was  uttered  on  Ascension  Mount,  "All 
authority  is  given  unto  me,  in  heaven  and  on  earth. 
Go  ye,  therefore,  into  all  the  world,  and  preach  the 
gospel  unto  every  creature."  There  is  the  commis- 
sion of  the  Church  to  the  end  of  the  ages.  "  Lo,  I  am 
with  you."  There  is  the  promise.  Let  your  heart 
never  tremble.  Let  your  faith  never  fail.  "Lo,  lam 
with  you  alway,  even  unto  the  end  of  the  world." 


THE   BOUNDLESS   PRAYER  OF  FAITH. 

"  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask  what  ye  will,  and 
it  shall  be  done  unto  you  " — John  xv.  7. 

At  one  of  our  military  posts  on  the  frontier,  an  old 
Indian  was  often  found,  hungry  and  in  rags  and  tat- 
ters, begging  of  the  soldiers  a  little  to  keep  soul 
and  body  together.  And  they  were  used  to  his  ap- 
proaches, for  he  had  come  year  after  year  in  that 
misery.  At  length  one  felt  moved  to  inquire  what  it 
was  that  hung  from  an  old  ribbon  about  the  In- 
dian's neck.  A  locket  was  suspended  there  ;  and 
when  he  opened  the  locket,  there  fell  out  a  bit  of 
parchment  ;  that  parchment  was  a  Revolutionary 
pension  bearing  the  signature  of  George  Washington, 
the  Commander-in-chief  of  the  American  Army,  which 
entitled  him  to  a  comfortable  competence  during  all 
the  remainder  of  his  days.     And  he  had  not  known  it ! 

Here  is  a  promise  for  Christian  people  to-day:  if 
ye  abide  in  him,  and  his  words  abide  in  you,  ye  shall 
ask  what  ye  will,  and  it  shall  be  done  unto  you.  It 
is  a  draft  on  the  Bank  of  the  Kingdom,  signed  by 
the  King  himself,  with  the  amount  left  in  blank  for  us 
to  fill  out,  and  absolutely  no  limitations  or  conditions 
affixed  to  it.  And  we  never  have  begun  to  use  it ! 
If  we  had,  we  should  not  be  going  about  mourning, 
"Oh,    my    leanness!    my    leanness"!     God    intends 

(-276) 


THE    BOUNDLESS    PRAYER    OK    FAITH.  277 

US  to  be  Strong  and  enriched  by  his  grace,  with 
enough  of  everything  that  is  needful  in  order  to 
the  satisfaction  of  our  souls  to  the  very  uttermost. 
"Ye  shall  ask  what  ye  will,  and  it  shall  be  done  unto 
you." 

But,  mark  you,  that  promise  was  given  only  to 
such  as  believed  in  Christ.  It  was  addressed  to 
them  in  that  marvellous  discourse  in  the  upper  room. 
Not  that  an  unbeliever  cannot  pray.  He  cannot  say, 
"My  Father,"  for  "He  that  hath  not  the  Son  hath 
not  the  Father"  ;  he  cannot  say,  "  For  Jesus'  sake," 
for  he  has  never  accepted  him  of  whom  it  is  written, 
"  He  ever  liveth  to  make  intercession  for  us."  But 
there  is  one  prayer  that  every  man  may  make — and 
for  his  life  let  him  make  it  ! — the  prayer  of  the  publi- 
can, who  beat  upon  his  breast  as  he  stood  afar  off,  with 
fallen  eyes,  crying,  "  O  God,  be  merciful  unto  me,  the 
sinner"  ;  and  God,  out  of  his  infinite  grace,  will  hear 
him. 

This  promise  was  uttered  in  connection  with  the 
Parable  of  the  Vine  and  theBranches;  "  If  a  man  abide 
in  me,  and  I  in  him,  he  shall  bring  forth  much  fruit  : 
for  without  me  ye  can  do  nothing  "  ;  and,  "  If  ye 
abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you."  "  If  ye 
abide  in  me" — that  is  the  inner  lite  ;  "  If  my  words 
abide  in  you  " — that  is  the  outer  life.  The  world  can- 
not see  whether  Christ  is  abiding  in  you  or  not,  but 
the  world  can  see  by  your  walk  and  conversation 
whether  or  no  his  words  are  abiding  in  you.  Under 
this  twofold  condition,  "  ye  may  ask  what  ye  will,  and 
it  shall  be  done  unto  you," — all  things,  anything, 
everything  !  Whatsoever  !  That  is  the  term  of  the 
promise.    Ask,  and  it  shall  be  given  unto  you.    There 


278  THE    BOUNDLESS    PRAYER    OK    FAITH. 

is  no  such  thing  as  a  Divine  failure  to  answer.  All 
prayer  is  answered  ;  all  prayer,  mind  you,  offered  in 
the  filial  spirit — for  nothing  else  is  prayer.  The  only 
true  prayer  is  that  which  goes  up  from  the  heart  of 
God's  child  to  the  throne  of  the  Heavenly  Grace  ; 
which  begins  with  "  Our  Father,"  and  ends  with  "  For 
Jesus'  sake."  And  that  gets  hold  upon  the  strength 
of  God,  and  nothing  is  impossible  to  it.  So  our  pro- 
position is,  the  boundless  prayer  of  faith  ;  absolutely, 
literally,  the  boundless  prayer  of  faith.  It  rests  upon 
three  boundless  facts.     Here  they  are  : 

The  first  is  the  boundless  power  of  God.  He  has  in- 
finite resources  at  his  command.  Why  should  not  he 
give  us  whatsoever  we  ask  ?  Do  you  feel  the 
hand  of  death  gripping  at  your  heart-strings  ?  Has 
some  mortal  malady  taken  hold  upon  you  ?  And  has 
the  physician  said,  "  Nothing  can  be  done  "  ?  I  be- 
lieve in  the  faith  cure  :  not  in  the  professional  char- 
latanry using  that  phrase  ;  but  in  the  power  of  the 
prayer  of  faith  to  do  precisely  what  it  did  when  Jesus 
went  along  the  highways  in  the  Holy  Land.  "  If  I 
may  but  touch  the  hem  of  his  garment,  I  shall  be 
made  whole."  It  was  the  touch  of  absolute  faith  that 
got  hold  of  the  hem  of  his  garment,  when  virtue  went 
out  of  him. 

Are  you  in  distress  respecting  your  temporal 
estate  ?  Oh,  the  cattle  on  a  thousand  hills  are  his, 
and  all  the  gold  and  silver  that  lie  buried  in  the  deep 
bosom  of  the  everlasting  mountains, — they  are  all  his. 
What  a  little  matter  it  is  for  God  to  relieve  you  ! 

Do  you  want  to  grow  in  grace  toward  the  full 
stature  of  the  manhood  of  Christ  ?  He  loves  that  de- 
sire, and  is  ready  at  the  first  impulse  of  your  heart  to 
grant  it  unto  you. 


THE    BOUNDLESS    PRAYER    OF    FAITH.  279 

Are  you  praying  for  a  friend  ?  Pray  on.  God 
loves  an  unselfish  prayer.  God  can  reach  out  any- 
where to  save  a  soul.  How  easy  it  is  for  him  ! 
If  one  of  my  dear  ones  was  over  yonder  strug- 
gling in  the  water  for  life,  and  you  were  nearby,  and 
could  reach  out  a  hand,  and  I  should  call  to  you,  "  Oh, 
save  him  !  "  would  you  hesitate  ?  Why  shall  God 
hesitate  when  I  plead  for  the  deliverance  of  my  be- 
loved from  spiritual  and  eternal  death  ? 

Do  you  say,  "  True,  but  his  laws  stand  in  the  way  "  ? 
Can  a  watchmaker  adjust  the  machinery  of  a  chro- 
nometer and  turn  the  hands  backward,  if  he  will  ?  And 
shall  God  not  be  able  to  manage  the  machinery  of  the 
universe  as  he  will  ?  The  laws  of  the  universe  are 
God's  laws.  The  universe  is  his  chronometer.  "Sun, 
stand  thou  still  upon  Gibeon  !  and  thou,  Moon,  in 
the  valley  of  Ajalon "  !  There  was  a  man  named 
Joshua  praying  down  yonder,  and  God  moved  the  laws 
of  the  universe,  and  answered  him. 

Let  us  believeinhis  inexhaustible  resources.  Noth- 
ing is  too  hard  for  him.  When  Scipio  was  over  in 
Egypt,  he  said  to  the  inhabitants,  desiring  to  conciliate 
them  after  their  subjugation,  "  Now,  draw  upon  me,  as 
you  do  upon  your  generous  Nile, and  see  how  magnani- 
mous I  can  be."  It  was  a  splendid  hyperbole.  He 
could  not  do  it,  even  if  he  had  the  heart  for  it.  But 
if  you  and  I  were  to  sit  upon  the  banks  of  the  Nile 
until  the  almond-tree  of  old  age  blossomed  and 
watch  its  current  rolling  along  to  refresh  the  earth, 
and  satisfy  the  thirst  of  successive  generations, 
and  if  that  current  were  all  of  molten  gold,  flowing 
out  of  the  Divine  exchequer,  yet  would  it  not 
diminish  God's  treasury  so  much  as  one  drop  of  water 


28o  THE    BOUNDLESS    PRAYER    OF    FAITH. 

exhaling  from  the  boundless   deep   exhausts   the  im- 
measurable supply  of  it. 

And  then,  this  boundless  prayer  of  faith  rests  on 
a  second  fact  :  the  boundless  goodness  of  God.  He  is 
able  ;  is  he  willing  ?  His  name  is  Love.  Oh,  the 
length,  and  the  breadth,  and  the  depth,  and  the 
height  of  it  ! 

"  There's  a  wideness  in  God's  mercy 
Like  the  wideness  of  the  sea." 

His  />ronn'se,  also,  is  given  to  us.  "Ask  and  it  shall 
be  given  you  ;  seek,  and  3'e  shall  find  ;  knock,  and  it 
shall  be  opened  to  you."  There  is  not  an  "  if"  there; 
not  a  "  perhaps  "  ;  nor  "  it  may  be  so  "  :  "  it  s^al/  be 
opened  unto  you."  And  as  if  he  thought  some  of  us 
might  question  his  sincerity  in  making  so  vast  a  prom- 
ise, he  immediately  repeats  it  in  this  wise:  "For 
every  one  that  asketh,  receiveth  ;  and  every  one  that 
seeketh,  findeth  ;  and  to  every  one  that  knocketh,  it 
shall  be  opened." 

Besides,  we  have  an  argumetit  back  of  that  promise 
— a  great  argument,  a  fortiori,  from  the  less  to  the 
greater — so  that  we  may  not  misunderstand  or  ques- 
tion it.  "  For  which  of  you,  if  his  son  shall  ask  bread, 
will  he  give  him  a  stone  ?  or  if  he  ask  a  fish,  will  he 
give  him  a  serpent  ?  or  if  he  ask  an  e:gg,  will  he  offer 
him  a  scorpion  ?  If  3'e  then,  being  evil,  know  how  to 
give  good  things  to  your  children,  how  much  more 
shall  your  Father  which  is  in  Heaven  give  good  things 
to  them  that  ask  him." 

And  then,  in  addition  to  all  that,  his  name,  his 
promise,  his  argument,  he  adds  the  tremendous  earnest 
which  we  have  in  Jesus  Christ,  when  he  says,  "He 
that  spared  not  his  own  Son,  but  delivered  him  up  for 


THE    BOUNDLESS    PRAYER    OF    FATTH.  281 

US  all,  how  shall  he  not  with  him  also  freely  give  us 
all  things?"  He  bared  his  heart,  took  the  very  heart 
of  his  love  out  of  his  bosom,  and  cast  it  down  upon 
this  guilty  world  to  save  it.  Now,  "  shall  he  not  with 
him  also  freely  give  us  all  things  "  ? 

It  is  nothing  for  him  to  give.  He  delights  to  give. 
It  is  the  joy  of  the  Divine  life  to  be  giving  all  the 
time.  The  most  delightsome  day  in  the  life  of  the 
Empress  Josephine,  she  said  in  one  of  her  letters,  was 
when  coming  through  the  walks  with  her  husband,  she 
was  left  for  a  little  while  to  rest  in  a  humble  cottage. 
She  saw  that  the  eyes  of  the  lone  woman  there 
were  stained  with  tears,  and  she  asked  her  trouble. 
The  woman  said  it  was  poverty.  "  How  much,"  said 
Josephine,  "would  relieve  it?"  "Oh,"  she  said, 
"there  is  no  relieving  it  ;  it  would  require  four  hun- 
dred francs  to  help  us  out,  to  save  our  little  vineyard 
and  our  goats."  Josephine  counted  out  of  her  purse 
the  four  hundred  francs  into  the  woman's  lap,  and 
she  gathered  them  together,  and  fell  down  before  her, 
and  kissed  her  feet.  And  that  was  the  happiest  day 
in  that  poor  Empress's  life.  But  all  God's  life  is 
filled  with  days  like  that.  His  name  is  Love.  He 
delights  to  hear  our  prayer,  to  answer  it,  to  relieve 
and  to  enrich  us. 

This  boundless  prayer  of  faith  rests  upon  yet  a 
third  fact,  to-wit  :  God's  boundless  wisdom.  He  knows 
precisely  what  I  need,  and  for  that  reason  I  am  em- 
boldened to  ask.  I  would  not  dare  to  ask  if  God 
were  no  wiser  than  myself.  I  would  not  dare  to  kneel 
down  and  ask  him  for  a  temporal  gift  that  might  be 
to  my  moral  and  eternal  ruin,  for  all  I  know.  I  can- 
not see  beyond  my  finger  tips,  but  I  can  trust  him. 
My  Father  knows  ;  knows  what  is  best  for  me.     "  But 


252  THE    KOUNDLESS    PRAYER    OF    FAITH. 

if  he  knows  before  the  asking  what  I  need,  why  should 
I  make  a  prayer  at  all  "  ?  That  is  the  word  of  an  ob- 
jector who  never  knew  God's  love  in  Jesus  Christ.  It 
is  enough  for  you  that  he  bids  you  keep  up  the  con- 
stant current  of  communication  between  your  heart 
and  him.     "Ask,  and  it  shall  be  given  you." 

Ask  largely.  The  pra3'^er  of  faith  knows  no  limit. 
Be  not  afraid.  Your  large  request  honors  every  at- 
tribute of  God.  In  one  of  the  Psalms  it  is  written 
"Open  thy  mouth  wide  and  I  will  fill  it."  I  wonder 
if  the  figure  came  from  David's  life  among  the  hills, 
where,  watching  from  yonder  cliff,  he  saw  the  fledg- 
lings in  the  eagle's  nest,  saw  them  as  the  mother  bird 
came  back  with  with  some  rich  morsel,  open  their 
bills  and  wait  ?  I  wonder  if  that  suggested  to  him 
our  helplessness,  and  God's  desire  to  honor  our  re- 
quests ?     Open  your  mouth  wide  and  he  will  fill  it. 

Ask  confidently.  Be  assured  that  he  will  answer 
you.  You  are  a  child  of  God.  The  filial  spirit  is  the 
only  condition  that  is  presupposed  as  to  prayer.  It 
is  the  only  prerequisite,  and  includes  all  other  condi- 
tions th^t  affect  our  approach  to  the  mercy  seat. 
Pray  as  a  son  or  daughter  of  the  loving  God, 
that  is,  being  mindful  of  his  superior  wisdom.  You 
may  ask  a  stone  ;  he  will  not  give  it,  but  he 
will  give  you  bread  ;  and  will  you  say,  "  He  did 
not  answer  me"?  You  may,  out  of  the  shortness 
of  your  wisdom,  ask  a  scorpion  ;  He  will  not  give 
you  that,  but  he  will  honor  your  prayer,  and  give  you 
a  fish  ;  and  will  you  say,  "He  did  not  answer  me"? 
The  Lord  Jesus  once,  in  the  weakest  hour  of  all  his 
earthly  life,  when  all  his  flesh  was  crying  out  against 
the  approaching  anguish  of  a  bitter  death,  made  the 
prayer  of  a  real  man.     (And  God  wants  us  to  pour  out 


THE    BOUNDLESS    PRAYER    OF    FAITH.  283 

our  whole  soul  before  him.  Better  make  a  wrong 
prayer  than  no  prayer  at  all.)  In  that  awful  hour  in 
Gethsemane,  the  Lord  implored,  "My  Father,  if  it  be 
possible,  let  this  cup  pass  from  me."  But,  after  all, 
as  the  light  of  the  great  redemption  work  dawned 
upon  his  soul,  he  went  on  to  say,  "  Oh,  my  Father, 
Thy  will  be  done"  ;  and  so  his  prayer  was  answered 
that  day. 

The  widow  of  a  minister,  long,  long  ago,  came  to 
the  prophet's  house,  and  wept  out  her  sorrow,  saying 
"My  creditors  have  come,  and  they  require  my 
two  sons  as  a  pledge,  and  they  are  all  that  I 
have.  The  good  man  is  dead.  You  knew  him — 
how  he  worked  for  God  ;  and  I  am  left  alone  with 
my  two  lads."  And  the  prophet  said,  "Go  back  to 
thy  home.  What  hast  thou  ?  "  "Nothing."  "Noth- 
ing?" "No;  only  a  pot  of  oil;  that  is  all  that  is 
left."  "  Go  back  to  thy  house,  and  take  thy  two  lads, 
and  make  ready  the  pot  of  oil  ;  then  go  borrow  ves- 
sels. Borrow  of  all  thy  neighbors  round  about. 
Now,  borrow  vessels  not  a  few,  remember  ;  and  then 
enter  into  a  room  with  thy  lads,  and  the  pot  of  oil, 
and  the  vessels,  and  shut  to  the  door,  and  pour  out." 
And  she  did  so,  and  she  filled  the  first  vessel  with  oil, 
and  the  supply  was  not  gone.  "  Bring  me  another 
vessel,"  said  she  to  the  lads  ;  and  they  brought  her 
another,  and  she  filled  it ;  and  the  oil  was  not  stayed, 
yet.  Another,  and  another,  vessels  not  a  few  ;  all  the 
vessels  that  were  there.  "  Bring  me  yet  another." 
And  one  of  the  lads  said,  "  Mother,  there  is  not  another 
vessel   here " ;  and    the    oil   stayed. 

There  is  supply  under  God's  bounty  forever,  if  we 
will.  What  limits  the  supply  ?  Faith.  God's  re- 
sources are  infinite.     The  oil  flows  on  forever,  but  the 


284  THE    BOUNDLESS    PRAYER    OF    FAITH. 

vessels  give  out.  O  for  faith  !  O  for  a  larger  faith  ! 
— a  faith  that  shall  approach  the  infinite  love  of  the 
infinite  God  ! — a  faith  that  shall  rest  absolutely  on 
his  unbounded  power,  his  unbounded  goodness,  his 
unbounded  wisdom,  and  shall  believe  his  Word  :  "If 
ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall 
ask  what  ye  will,  and  it  shall  be  done  unto  you  " ! 


THE  EPWORTH  SINGER. 

"  And  his  songs  were  a  thousand  and  five."—  I.  Kings  iv.  32. 

We  hear  a  great  deal  from  our  elders  about  the 
good  old  times.  If  you  question  your  grandfather, 
he  will  tell  you  that  we  have  fallen  on  evil  days  ; 
that  the  world  is  not  what  it  used  to  be  when  he  was 
young  ;  that  the  Church  is  not  what  it  once  was, 
and  that  politics  is  not  what  it  used  to  be.  "We 
had  Clay  and  Webster  in  those  days"!  If  you 
question  your  grandmother,  she  will  tell  you  that  the 
prints  are  not  what  they  were  when  she  was  young 
and  that  the  carpets  will  not  turn  any  more,  and  that 
the  workingmen  these  days  do  not  put  their 
consciences  into  their  work  as  they  did  in  the  good 
old  days. 

"  Should  auld  acquaintance  be  forgot. 
And  never  brought  to  mind  ? 
Should  auld  acquaintance  be  forgot, 
And  days  of  auld  lang  syne  "  ? 

But  then,  we  know  we  are  living  in  vastly  better 
times.  There  is  a  living  God,  and  every  time  the 
world  rolls  around  His  face  shines  a  little  more 
brightly  upon  it.  There  never  was  a  century  like 
the  one  we  are  passing  through  just  now.  All  things 
are  better  than  they  used  to  be.     God  is  "  the  same, 

(285) 


236  '^"IJE    EPWORTH    SINGER. 

yesterday,  to-day,  forever";  but  everything  else  in 
the  universe  is  better  than  of  old.  The  Church 
is  better,  politics  is  better,  and  light  is  better  ;  we 
have  better  food  than  they  used  to  have,  and  better 
sanitary  arrangements  ;  and  the  fashions  are  better 
than  they  used  to  be.  It  is  a  better  world  to  live  in. 
Praise  God  for  it ! 

We  are  going  back  to-night  into  the  seventeenth 
century  and  the  early  half  of  the  eighteenth.  That 
was  a  period  of  great  spiritual  declension.  The 
Church  had  just  got  through  fighting  for  the  Refor- 
mation, and  was  resting  for  a  while.  It  was  a 
time  of  great  spiritual  weakness.  The  ministers 
of  those  days  gave  themselves  over  to  the  finest 
points  of  casuistry;  they  discussed  sublapsarianism 
and  supralapsarianism,  and  they  were  extremely 
scrupulous  about  nice  distinctions  in  doctrine.  But 
there  was  a  deplorable  condition  of  immorality  among 
them  ;  gambling  was  very  common,  profanity  not 
infrequent.  Clerical  dishonesty — the  dishonesty  of 
the  pulpit — was  not  at  all  unusual  ;  and  it  was  con- 
doned, as,  blessed  be  God  !  it  is  not  condoned  in 
these  days.  The  Archbishop  of  London  gave  such 
balls  and  festivities  in  Lambeth  Palace  that  the 
king  had  to  interfere,  as  he  said  it  was  a  scandal  to 
his  reign. 

But  the  people  ?  Were  they  better  than  the  min- 
istry ?  Do  not  flatter  yourselves — "  like  priests, 
like  people,"  always.  The  Bible  was  a  closed  book. 
The  mind  of  the  people  dwelt  upon  outward  circum- 
stance, and  rite,  and  ceremony.  And  they  were  spir- 
itually ignorant.  It  is  a  matter  of  historic  fact  that 
a  man  in  one  of  the  London  churches  brought  his 
minister  to  task,  and  had  him  before  one  of  the  eccle- 


THE    EPWORTH    SINGER.  287 

siastical  courts  for  profanity,  because  he  said  in  one 
of  his  sermons,  "  He  that  believeth  not  sliall  be 
damned."  It  was  a  time  of  great  moral  declension, 
and  God  must  interpose  somehow. 

In  1708  there  was  born  in  Epworth  parsonage,  a 
mud  cottage  with  a  thatched  roof,  a  child  who  was 
destined  to  have  a  great  influence  upon  his  time, — 
a  weak  little  one,  the  son  of  a  minister  of  the  Church 
of  England  who  was  content  on  fifty  pounds  a  year. 
This  was  the  tenth  child  of  the  household.  For  sev- 
eral weeks  the  infant  did  not  open  its  eyes,  and  had 
scarcely  a  perceptible  pulse;  but  the  fond  mother 
held  him  in  her  arms,  and  at  last  was  gratified  to  see 
him  look  up  into  her  face  with  a  glance  of  such 
gentleness  and  appeal  that  she  at  once  opened 
her  great  heart  and  took  him  in.  A  wonderful 
woman  was  this  mother  of  the  Wesleys,  who  said 
"O  God,  I  shall  be  forever  happy  if  with  my  ten 
children  I  can  come  up  to  heaven's  gate  at  last,  and 
say,  '  Here  am  I,  and  the  children  whom  thou  hast 
given  me.'  " 

The  boy  Charles  grew  up  a  long-limbed,  awkward, 
homely  lad,  and  went  trudging  afoot  to  Oxford. 
As  yet  he  had  made  no  profession  of  faith  in  the 
Lord  Jesus  Christ.  His  brother  John  was  concerned 
for,  him,  and  often  importuned  him;  and  Charles 
would  say,  "  I  have  no  feeling  about  it,  and  you 
surely  would  not  have  me  be  a  Christian  all  at  once." 
But  while  he  was  in  the  University,  he  went  up 
to  London  and  visited  for  a  time  in  the  family  of  a 
Mrs.  Turner.  Her  name  is  seldom  spoken,  and  what 
I  am  about  to  relate  is  all  that  is  known  about 
her  ;  but  the  dear  face  of  Mrs.  Turner  shines  all 
through  the  inspired  hymns  of  Charles  Wesley  as  we 


288  THE    EPWORTH    SINGER. 

sing  them  to-day  ;  for  that  night  as  he  slept  in  her 
upper  room  she  heard  him  groaning  under  conviction 
of  sin.  The  sword  of  the  spirit  was  dividing  asunder 
the  very  joints  and  marrow  of  the  man,  and  he  cried 
out  in  his  anguish,  "  God  be  merciful  to  me,  a  sinner." 
Mrs.  Turner  at  last  plucked  up  courage,  went  up 
the  stairs,  and  spoke  to  him  from  outside  the  door: 
"In  the  name  of  Jesus  Christ  of  Nazareth  rise  up,  and 
thou  shalt  be  whole."  It  was  a  word  in  due  season,  and 
has  been  bearing  fruit  ever  since;  for  the  next  morn- 
ing he  arose  with  the  light  of  God's  countenance 
shining  in  his  heart.  And  he  sat  down  then,  before 
he  brake  his  fast,  and  wrote  : 

"Oh,  for  a  thousand  tongues  to  sing 
My  dear  Redeemer's  praise; 
The  glories  of  my  God  and  King, 
The  triumphs  of  His  grace. 

"  He  breaks  the  power  of  reigning  sin, 
He  sets  the  prisoners  free; 
His  blood  can  make  the  foulest  clean, 
His  blood  availed  for  me." 

So  he  went  back  to  the  University.  He  called 
in  his  brother  John,  and  another  of  the  Oxford 
boys,  whose  name  passed  into  the  history  of  England, 
and  of  our  American  nation  as  well  —  George 
Whitefield — and  seven  others  ;  and  they  formed 
themselves  into  a  Christian  fraternity.  It  was  a  time 
when  the  finger  of  derision  was  pointed  at  an  earnest 
Christian  man.  That  little  coterie  in  Oxford  was 
dubbed  ''  The  Holy  Club,"  and  its  members  were 
called  "Bible  Moths,"  bigots,  fanatics,  and  all 
that.  But  thev  had  the  courage  of  their  convic- 
tions; and  those  ten  Oxford  students,  standing  up 
before  the  pointed   finger  and   the  laughter  of  their 


THE    EPWORTH    SINGER.  2S9 

fellows,  went  out  to   shake    that   irreligious  century 
with  extraordinary  power. 

When  his  University  course  was  over,  Charles,  who 
had  made  up  his  mind  to  enter  upon  the  service  of  the 
Gospel,  found  himself  settled  in  a  colliery  town.  Hii 
heart  went  out  to  the  sorrows  of  those  who  were  in 
darkness  and  the  shadow  of  death.  Just  as  he  en- 
tered upon  his  first  settlement,  he  went  up  to 
London  to  be  married.  Here  is  the  record  as  he  left 
it:  "  It  was  a  cloudless  day.  I  rose  at  five  in  the 
morning,  and  spent  three  hours  in  prayer  and  singing 
praises  to  God.  At  nine  o'clock  I  led  my  Sallie  to 
church,  and  my  bi  other  John  there  put  our  hands  to- 
gether, and  prayed  God  to  come  as  he  came  to  the 
marriage  supper  at  Cana,  when  he  turned  the  water 
into  wine.  And  then  we  went  to  our  temporary  home, 
and  knelt  down  together,  and  gave  ourselves  anew  to 
the  service  of  Christ.  We  spent  the  day  cheerful 
without  mirth,  and  serious  with  sadness." 

And  then  away  to  their  country  parsonage.  Under 
that  doorway  there  passed  many  a  time  the  shadow 
of  sorrow  and  of  death,  but  never  was  there  an  hour 
when  the  singer  of  Epworth  could  not  praise  God, 
making  melody  in  his  heart. 

He  was  out  preaching  among  the  colliers  once,  and 
because  he  declared  the  whole  counsel  of  God,  they 
received  his  sermon  with  an  ill  grace.  After  a 
while  they  gathered  up  stones  and  drove  him  away, 
and  followed  him  up,  until,  poor  man  !  he  found 
shelter  in  a  cottage  by  the  roadside.  There,  with 
the  blood  streaming  from  his  wounds,  he  wrote  : 

"  Worship  and  thanks  and  blessing 
And  strength  be  unto  Jesus; 
For  He  alone  defends  His  own, 
When  earth  and  hell  oppress  us. 


290  THE    EPWORTH    SINGER. 

Accepting  our  deliverance, 

We  triumph  in  His  favor; 
And  for  His  love,  which  here  v?e  prove, 

We  give  Him  thanks  forever." 

On  another  occasion  he  was  preaching  to  a  great 
multitude  of  the  common  people  out  in  the  open 
fields,  as  his  custom  was,  when  the  earth  began  to 
tremble  and  shake.  It  was  the  Lisbon  earthquake; 
but  these  humble,  ignorant  and  superstitious  people 
supposed  it  was  the  end  of  the  world.  Wesley  at 
once  changed  his  theme,  and  preached  on  this  text  : 
"God  is  our  refuge  and  strength,  a  very  present  help  in 
trouble.  Therefore  will  not  we  fear,  though  the 
earth  be  removed,  and  though  the  mountains  be 
carried  into  the  midst  of  the  sea."  It  was  down  on  the 
seashore;  the  hills  were  vibrating  all  around  him,  and 
out  yonder  a  tidal  wave  was  coming  in,  rolling  and 
tossing  its  masses  of  foam.  In  the  midst  of  his 
sermon   he  exclaimed  : 

"  Earth  unhinged,  as  from  her  basis, 

Owns  her  Great  Restorer  nigh. 
Plunged  in  complicate  distresses, 

Poor  distracted  sinners  lie. 
Men,  their  instant  doom  deploring. 

Faint  beneath  their  fearful  load. 
Ocean  working,  rising,  roaring, 

Claps  his  hands  to  meet  his  God!" 

That  is  the  way  Charles  Wesley  was  accustomed 
to  break  out  into  sacred  song.  He  was  preaching  in 
a  stone  quarry,  and  all  around  him  the  men  were 
using  their  hammers  upon  the  cliff.  Now  and  then 
they  paused  and  looked  over  to  him.  O,  if  they  would 
only  listeri  to  him  as  he  spoke  to   them    about   our 


THE    EPWORTH    SINGER.  29I 

Lord  and  Saviour,  Jesus  Christ  !     But  he  met  no  re- 
sponse, and  at  last  cried  out  : 

"  Come,  O  Thou  all  victorious  Lord, 
Thy  power  to  us  make  known: 
Strike  with  the  hammer  of  Thy  Word, 
And  break  these  hearts  of  stone!" 

Once  he  was  at  Land's  End,  away  out  at  the 
further  edge  of  the  British  Island,  with  Bristol  Chan- 
nel on  one  hand,  and  the  Atlantic  Ocean  stretching 
before  him.  He  seemed  to  be  standing  between  two 
eternities,  and  there,  all  alone,  he  sang  to  himself: 

"  Lo,  on  a  narrow  neck  of  land, 
'Twixt  two  unbounded  seas  I  stand, 

Yet  how  insensible  ! 
A  point  of  time — a  moment's  space — 
Removes  me  to  yon  heavenly  place, 
Or  shuts  me  up  in  hell  1 

"  O  God,  my  inmost  soul  convert; 
And  deeply  on  my  thoughtless  heart 

Eternal  truth  impress. 
Teach  me  to  know  its  awful  weight, 
And  feel  its  import  ere  too  late; 
Wake  me  to  righteousness." 

I  suppose  the  romance  of  his  life  attaches  more  to 
the  hymn  known  as  "Wrestling  Jacob  "  than  to  any 
other.  He  was  at  Kingswood  when  he  wrote  it.  All 
night  he  had  wrestled  alone  in  prayer,  for  he  knew 
what  it  is  to  be  trusting  and  importunate  both. 
Then  he  wrote  that  strange  hymn: 

"  Come,  O  Thou  Traveller  unknown, 
Whom  still  I  hold,  but  cannot  see; 
My  company  before  is  gone. 

And  I  am  left  alone  with  Thee; 
With  Thee  all  night  I  mean  to  stay, 
And  wrestle  till  the  break  of  day." 


292  THE    EPWORTH    SINGER, 

But,  after  all,  the  hymn  that  has  come  to  the  very 
center  of  the  Christian  heart  of  the  world  is  one 
that  he  wrote  when  a  bird  came  fluttering  into  his 
window  one  day,  pursued  by  a  hawk  : 

"  Jesus,  lover  of  my  soul, 

Let  me  to  Thy  bosom  fly. 
While  the  nearer  waters  roll, 

While  the  tempest  still  is  high: 
Hide  me,  O  my  Saviour,  hide. 

Till  the  storm  of  life  be  past; 
Safe  into  the  haven  guide; 

O  receive  my  soul  at  last." 

Henry  Ward  Beecher  said,  "  I  would  rather  have 
written  that  hymn  than  to  have  all  the  crowns  of  all 
the  sovereigns  that  have  reigned  upon  the  earth,  and 
all  the  wealth  of  all  the  millionaires  that  ever  were 
rich  among  us." 

Thus  he  lived,  preaching  among  the  humble 
people  and  writing  his  hymns,  till  he  was  burdened 
with  his  years — for  his  life-time  covered  almost  a 
century — and  in  1788  he  lay  down  to  die.  But  even 
in  death,  the  ruling  passion  still  strong,  he  murmured 
at  the  last  : 

"  O,  could  I  catch  one  smile  from  Thee, 
And  sink  into  eternity." 

That  is  the  way  he  died.  They  held  the  service  in 
the  village  church,  and  John  Wesley,  his  elder  brother 
who  was  now  very  decrepit  with  age,  came  to  take 
part  in  the  funeral  service.  The  Scripture  was  read 
the  funeral  discourse  was  preached,  and  John  rose  to 
give  out  "Wrestling  Jacob."  All  went  well  until  he 
came  to  the  place  where  it  is  written. 


THE    EPWORTH    SINGER.  293 

"  My  company  before  is  gjone, 
And  I  am  left  alone  with  Thee  "  ; 

and  thereat  he  fell  to  sobbing,  and  sat  down,  and  all 
the  congregation  was  given  to  tears  and  silence. 
After  a  while  they  arose,  and  began  to  sing,  and  the 
chronicler  says  he  never  heard  such  singing  as  he 
heard  that  day  : 

"  I  know  Thee,  Saviour,  who  Thou  art — 
Jesus,  the  sinner's  only  friend  ; 
Nor  wilt  Thou  with  the  night  depart, 
But  stay  and  help  me  to  the  end. 
'  Thy  mercies  never  shall  remove  ; 

Thy  nature  and  Thv  name  is  Love." 

They  laid  him  away  in  old  Marylebone  churchyard, 
and  there  you  may  see  his  gravestone  now,  and  read 
upon  it  the  epitaph  which  he  himself  wrote  : 

"  A  sinner  saved,  by  grace  forgiven. 

Redeemed  on  earth,  to  reign  in  heaven." 

Is  it  not  worth  vi^hile  to  spend  a  little  season  on  a 
Sabbath  evening  in  thinking  upon  the  work  of  a  sweet 
singer  like  Charles  Wesley  ?  Is  there  anything  for  us 
to  take  away  with  us  ?  Yes,  the  lesson  of  the  one 
talent.  He  could  not  preach  like  John  Wesley.  It 
was  his  older  brother  who  laid  the  foundations  of  the 
great  Methodist  Church,  God  bless  it  !  And  Charles 
was  never  such  a  preacher  as  he  ;  but  O,  he  could 
sing  ! 

"  Take  my  voice  and  let  it  be 
Consecrated,  Lord,  to  Thee." 

There  is  some  one  here  who  has  only  one  talent ; 
who  can  preach,  who  can  sing.  It  maybe  some  dear 
old  father  or  mother  in  Israel  whom  age  has  almost 


294  THE    EPWORTH    SINGER, 

blinded  ;  you  may  be  shut  in  from  the  world,  and 
seemingly  laid  aside  from  usefulness  ;  but  there  is 
one  talent  left  to  be  used  for  God.  O,  do  not  wrap 
it  in  a  napkin,  and  bury  it  in  the  earth  !  Use  it  ! 
Sing  for  God  !  Pray  for  God  !  Toil  for  God  ! 
"  What  hast  thou  in  thy  hand,  Shamgar  "  ?  "  An  ox- 
goad."  "  Go,  scourge  the  Canaanites  with  it " ! 
"  What  hast  thou  in  thy  hand,  David  "  ?  "A  harp." 
"  Go,  sing  and  play  upon  it  to  the  glory  of  God  "  ! 
"  What  hast  thou  in  thy  hand "  ?  A  needle  ?  A 
broom  ? 

"  Who  sweeps  a  room  as  to  God's  laws, 
Makes  that  and  th'  action  fine." 

Anything  else  for  us  ?  Yes,  a  lesson  in  enthusiasm, 
that  is  the  secret  of  the  magnificent  success  which 
has  attended  the  hundred  year  history  of  the  Methodist 
Church.  That  is  the  secret  of  the  power  of  the  Sal- 
vation Army.  And  God  grant  that  it  may  be  the 
secret  of  the  future  power  of  the  Volunteers  !  Blood 
and  fire  !  The  blood  of  Jesus  Christ !  The  fire  of 
the  Holy  Ghost  !  The  blood  bathing  the  heart,  and 
the  fire  quickening  and  energizing  it !  We  can  be 
enthusiastic  for  anything  else  but  our  religion.  O 
that  there  were  more  Holy  Clubs  in  our  colleges  !  O 
that  there  were  more  of  us  ministers  who  dared,  like 
Charles  Wesley  and  his  brother  John,  to  stand  up 
and  declare  the  whole  counsel  of  God  !  O  for  more 
of  holy  enthusiasm  to  set  our  lives  on  fire  for  the 
glory  of  God  ! 

Anything  else  for  us  ?  Yes,  a  lesson  on  the  power 
of  sacred  song.  Let  us  sing  and  make  melody  in  our 
hearts,  in  these  sweet  hymns  that  Wesley  and  the 
other  singers  have  left  us.     Ours  is  the  religion  of 


THE    EPWORTH    SINGER.  295 

song.  There  is  no  place  on  earth  for  a  melancholy 
Christian.  I  know  your  sorrow.  I  know  there  is  dis- 
appointment in  your  heart.  But  then,  "all  things 
work  together  for  good  to  them  that  love  God."  You 
are  redeemed.  "There  is  no  condemnation  to  them 
that  are  in  Christ  Jesus."  You  have  the  privilege  of 
service.  Can  you  not  go  singing  with  your  sickle  in 
hand  ?  All  heaven  is  opened  before  you,  and  the  an- 
gels are  singing  there,  and  you  are  presently  to  join 
them.  Is  there  a  man  here,  is  there  a  woman  here, 
who  does  not  know  what  the  gladness  of  Christian 
living  is  ?  Come  and  fall  in  with  us  as  we  go  singing 
on  our  journey  towards  heaven's  gate.  "He  giveth 
songs  in  the  night";  songs  in  the  night  of  sorrow,  of 
pain,  of  ignorance,  and  of  forgiven  sin.  "  He  giveth 
songs  in  the  night,"  like  those  with  which  Paul  and 
Silas  shook  the  arches  of  the  Philipp.ian  prison,  when, 
it  is  said,  the  prisoners  heard  them.  Blessed  be  God 
for  a  religion  of  song!  Come  with  us!  Believe 
in  the  Lord  Jesus  Christ!  Take  at  his  hands  the 
glory  of  redemption!  Receive  at  his  hands  the  com- 
mission for  service!  Take  from  his  lips  the  hope 
of  the  everlasting  life!  And  go  on  singing  with  us 
toward  heaven's  gate.  All  these  dark  days  will  pres- 
ently be  over:  the  days  of  pain,  of  sorrow,  of  weeping, 
for  "he  shall  wipe  away  the  tears  from  off  all  faces  "; 
the  days  of  faith,  for  faith  shall  be  lost  in  sight,  and 
hope  in  fruition;  the  days  of  prayer,  for  in  him  we 
shall  be  filled  there.     But,  as  has  been  written, 

"  Our  days  of  praise  shall  ne'er  be  past, 
While  life,  or  thought,  or  being  last, 
Or  immortality  endures." 

Come,  with  us,  as  we  journey  singing   with   the 


296  THE    EPWORTH    SINGER. 

multitude  of  the  redeemed,  who  shall,  after  a  while, 
"come  to  Zion  with  songs  and  everlasting  joy  upon 
their  heads  ";  to  fall  in  with  that  other  multitude, 
who  are  singing  now: 

"Worthy  is  the  Lamb  who  was  slain  to  receive 
honor,  and  glory,  and  power,  and  dominion,  forever 
and  ever,  Amen." 


THE  SUNDAY  NEWSPAPER. 

"  Take  us  the  foxes,  the  little  foxes,  that  spoil  the  vines."— Song  of  Solomon 
ii.  I. 

The  prevalent,  growing,  ominous  sin  of  our  time 
is  Sabbath  desecration.  As  a  rule,  Christian  people 
mean  to  do  right  in  this  matter  as  in  other  things, 
but,  for  want  of  reflection,  they  oftentimes  lend  their 
influence  the  wrong  way. 

The  head  and  front  of  the  offending,  is  the  Sun-' 
day  newspaper.  It  is  said  that  when  burglars  go 
prowling  about  at  night  they  take  with  them  a  clever 
boy  to  climb  over  the  transoms  and  open  the  door. 
The  Sunday  newspaper  is  the  tuppenny  door-opener 
for  the  larger  forms  of  Sabbath  desecration.  Be- 
cause I  thus  believe,  I  have  seven  or  eight  things 
to  say  about  it. 

I.  The  Sunday  newspaper  is  unnecessary ;  and,  if 
unnecessary,  it  ought  not  to  be.  It  originated  in  the 
time  of  our  civil  war.  Previously  there  were  only 
two  papers  in  the  world  that  printed  Sunday  editions, 
the  New  York  Herald  and  the  Alta  California.  It 
was  not  strange  that  when  our  fathers  and  brothers 
were  at  the  front  and  battles  were  being  fought,  we 
crowded  about  the  telegraph  offices  and  eagerly 
scanned  the  bulletins. 

Then  when  "  extras  "  were  issued  on  the  Sabbath, 
(297) 


2y8  THE\  SUNDAY    NEWSPAPER. 

as  on  other  days,  giving  the  heart-breaking  lists  of 
dead  and  wounded,  we  felt  justified  in  getting  them. 
Thus  the  wedge  was  entered  by  considerations  of  both 
mercy  and  necessity.  But  not  by  the  wildest  stretch 
of  the  imagination  can  the  Sunday  newspaper  be 
regarded  as  a  work  of  either  necessity  or  mercy  in 
these  piping  times  of  peace. 

2.  It  is  unlawful.  In  many  of  our  commonwealths 
it  is  under  a  legal  ban.  In  New  York,  however,  the 
laws  have  been  so  adjusted  as  to  allow  it.  But,  inas- 
much as  the  Supreme  Court  has  repeatedly  decided 
that  the  moral  law  is  an  organic  part  of  our  national 
Constitution,  it  may  be  affirmed  without  hesitation 
that  this,  as  well  as  other  forms  of  Sabbath  desecra- 
tion, is  a  distinct  violation  of  the  fundamental  prin- 
ciples of  the  republic.  The  "sign"  of  God's  cov- 
enant with  Israel  was  the  Sabbath.  As  a  Christian 
nation  we  also  are  in  covenant  with  God  and  cannot 
with  impunity  disregard  his  law. 

3.  The  Sunday  newspaper  is  disreputable.  It  is 
wont  to  present  its  own  claims  as  "  a  great  educator." 
This  is  amusing.  If  the  claim  were  true  it  would 
still  not  excuse  the  offense.  Our  public  schools 
are  generally  thought  to  be  educational  ;  but  that 
does  not  constitute  an  argument  for  opening  them  on 
Sunday.  These  newspapers,  however,  are  not  an 
educating  influence.  Let  me  read  a  tabulated  state- 
ment of  the  contents  of  a  recent  Sunday  issue  of  sev- 
eral leading  newspapers — the  New  York  Tribune, 
Times,  Herald,  Sun,  Press,  World,  Journal  and  News  : 

Murders  and  Assaults 12  columns. 

Adulteries 7  " 

Thefts,  etc 24  " 

Total  of  crime 43  " 


THE    SUNDAY    NEWSPAPER.  299 

Sporting 8i  columns. 

Theatrical 44                      " 

Gossip  and  Fashion 77                      " 

Sensational 42                      " 

Fiction 99                      " 

Unclean  Personals 8                      " 

Total  of  gossip  (mostly  disreputable).      351  " 

Foreign  News 47  " 

Political  News 113  " 

Other  Miscellaneous  News 92  " 

Editorial 39  " 

Specials 199  " 

Art  and  Literature 24  " 

Religious 3\  '* 

Total  (chiefly)  news  and  politics.  5i7i        " 

Grand  total 911 J        " 

The  amount  of  religion  in  a  Sunday  newspaper  is 
like  Gratiano's  "  Two  grains  of  wheat  hid  in  two 
bushels  of  chaff;  you  shall  seek  all  day  ere  you  find 
them,  and  when  you  have  them  they  are  not  worth 
the  search." 

But  to  be  more  specific,  here  is  a  brief  summary  of 
the  headlines  in  one  of  these  Sunday  papers  : 

Gossip  of  Court. — An  Alleged  Dramatic  Shark. — 
Embezzlement. — A  Sudden  Death. — The  Buzzard 
Gang. — A  Tennessee  Man  in  the  Toils. — A  Woman 
Burned  to  Death. — Vagrants. — Smuggled  Goods. — 
A  Bogus  Divorce  Suit. — An  Eloping  Husband. — A 
Mock  Marriage  Scandal. — A  Chained  and  Beaten 
Wife. — Bride  Arrested. — Defalcation. — Forgery. — A 
Stockholder  Disappears. — Small-pox  in  Brooklyn. — 
Convicted  of  Assaulting  Miss  Emerson. — Mine  Ex- 
plosion.— Murder. — Cattle  Plague. — Strangled  His 
Wife.— Shot  His  Brother.— Robbed.— Killed.— Cuban 


300  THE    SUNDAY    NEWSPAPER. 

Bandits. — Deadly  Canned  Fruit. — Trapeze  Perform- 
er's Fall. — Abhorrent  Scenes  in  a  Tropical  Cemetery. — 
Failures. — Deadly  Oleomargarine. — Gone  Down  at 
Sea. — Pacific  Express  Robbery. — Three  Wives  Living. 
— Suicide. — Violently  Insane. — Murder  Trial. —  Dyna- 
miters.— Rowdies. — He  Pulled  a  Revolver  and  Threat- 
ened to  Shoot  Her  If  She  Did  Not  Marry  Him. — 
Desperate  Murderer  Arrested. — Witness  Saw  Clara 
and  Traphagen  in  a  Compromising  Position. — Gossip 
for  Ladies  at  the  Sunday  Breakfast  Table. — Snubbed. 
— Disgrace. — An  Illegitimate  Child. — A  Glove  Fight. 
— Elegant  Baltimore  Girl  for  a  Mistress. — Defaulting 
Teller. — Good  Gracious  ! — Too  Thin  ! — Blew  Out  His 
Brains  With  a  Pistol. — The  Waistless  Dress. — The 
Bite  of  an  Epileptic. — Brooklyn  Tax  Dodgers. 

I  say,  therefore,  the  Sunday  paper  is  disreputable. 
I  have  been  told  by  a  leading  editor  that  it  is  the 
custom  to  set  apart  during  the  week  all  the  salacious 
items  for  enlargement  in  the  Sunday  edition.  It  is 
the  common  sewer  of  all  our  social  life,  the  cesspool 
of  all  shames  and  scandals  and  unmentionable  things. 

4.  It  robs  an  army  of  employe's  of  their  needed 
rest.  It  is  estimated  that  since  the  introduction  of 
the  Sunday  newspaper  not  less  than  150,000  composi- 
tors and  pressmen  and  others  are  kept  at  work  seven 
days  in  the  week,  365  days  in  the  year.  A  reporter 
was  asked,  not  long  since,  "  Do  you  have  one-seventh 
of  your  time  for  rest?"  "No,"  said  he,  "  nor  one- 
seventy-seventh.  We  have  no  time,  regularly  given, 
that  we  can  call  our  own." 

It  is  sometimes  said  that  it  is  the  Monday  paper 
that  makes  the  Sunday  work.  That  is  a  miserable 
evasion.  If  there  were  no  Sunday  issue,  the  prepara- 
tion of  the  Monday  number,  excepting  the  telegraphic 


THE    SUNDAY    NEWSPAPER.  301 

items,  would  fall  on  Saturday,  and  its  publication  on 
Monday  morning. 

Nor  must  it  be  overlooked  that  hundreds  and 
thousands  of  newsboys  are  calling  their  wares  on 
Sunday  in  our  streets.  That  is  their  business  now  : 
and  they  are  getting  their  business  education  for  the 
future.  To  whistle  up  a  boy  and  buy  a  newspaper 
for  a  nickel  seems  a  matter  of  slight  consequence. 
But  follow  it  out.  A  Christian  man  in  the  real  estate 
business  would  not  think  for  a  moment  of  selling  a 
corner  lot  on  the  Lord's  day.  But  to  the  newsboy  the 
sale  of  his  paper  is  relatively  a  matter  of  equal  con- 
sequence ;  and  as  co-partners  in  the  transaction,  we 
are  doing  our  part  to  train  him  for  larger  methods  of 
Sabbath  breaking  in  after  life. 

5.  It  invades  the  Sabbat Ji  rest  of  a  great  multitude 
of  business  men.  As  a  people  we  are  desperately 
absorbed  in  money-getting.  Our  national  malady  is 
"  nervous  debility."  Our  vital  forces  are  under  con- 
stant strain.  A  man  with  his  brain  in  a  whirl,  his 
nerves  twitching,  his  temper  in  a  fever,  his  sleep  dis- 
turbed, goes  to  a  physician  for  relief.  A  sea  voyage 
is  prescribed.  Why  ?  Not  because  of  any  remedial 
virtue  in  sea  air;  but,  once  on  the  ocean,  the  world  is 
shut  out.  The  buzz  of  the  stock  ticker  is  unheard. 
Wars  and  revolutions  may  occur,  but  they  are  nothing 
to  him.  The  "  news  "  no  longer  frets  him.  If  he 
could  know  what  was  going  on  in  the  busy  world  he 
would  be  as  eager  and  perturbed  as  ever;  but  out 
yonder,  with  the  infinite  skies  above  and  the  bound- 
less deep  below,  he  has  nothing  to  do  but  rest. 
That  is  precisely  what  God  meant  the  Sabbath  to  be, 
an  ocean  voyage  for  the  soul,  a  season  of  rest  be- 
tween  two   continents   of  secular  toil  and   pleasure. 


302  THE    SUNDAY    NEWSPAPER. 

We  have,  therefore,  no  right  to  drag  the  world  into 
our  lives,  as  we  do  by  means  of  the  newspaper,  on  this 
divine  day. 

6.  It  breaks  up  the  home  life.  Time  was  when  in 
Christian  families  the  members  gathered  at  the 
family  altar  to  worship  ;  and  after  that  came  the 
reading  of  good  books  and  the  religious  press.  There 
was  room  in  those  days  for  missionary  magazines  ; 
children  found  time  to  read  their  Sunday-school 
books.  But  how  is  it  now?  The  head  of  the  family 
reads  his  Sunday  paper,  and  the  boys  and  girls  are 
waiting  covetously  for  him  to  get  through  with  it. 
God  and  heaven  are  crowded  out.  The  fable  of  the 
Arab  has  come  true.  The  thrusting  in  of  the  camel's 
nose  has  been  followed  by  the  thrusting  out  of  the 
owner  from  the  tent.  The  Sunday  newspaper  is  re- 
sponsible for  the  downfall  of  many  a  family  altar  and 
the  breaking  up  of  the  sanctity  of  many  a  Christian 
home. 

7.  \\.  unfits  for  the  sanctuary.  It  is  difficult  to  see 
how  a  man  can  come  from  the  perusal  of  the  Sunday 
newspaper  to  sing,  without  hypocrisy — 

This  is  the  day  the  Lord  hath  made, 

He  calls  the  hours  His  own  ; 
Let  heaven  rejoice,  let  earth  be  glad, 

And  praise  surround  the  throne. 

Or  how  he  can  repeat  the  Lord's  prayer  :  "  Thy 
kingdom  come  ;  thy  will  be  done  on  earth  as  it  is  in 
heaven  ;  lead  us  not  into  temptation,  but  deliver  us 
from  evil,"  while  his  mind  is  full  of  the  abominations 
of  his  "  blanket  sheet  ?  " 

One  day  in  seven  is  not  too  much  for  an  immortal 
man  to  set  apart  for  sacred  rest  and  meditation.     If 


THE    SUNDAY    NEWSPAPER.  303 

there  is  a  God  who  hates  sin  ;  if  there  is  a  hereafter, 
and  this  life  is  preparatory  for  it,  we  need  that  por- 
tion of  time  for  setting  ourselves  right  with  Heaven. 
If  the  adversary  is  ever  tugging  at  our  souls  and 
craftily  scheming  to  trip  us  up,  then  I  submit  it  was 
a  gracious  act  of  God  to  set  apart  one  day  in  seven, 
wherein  we  might  climb  to  the  mountain-top  and 
think  about  eternal  truths,  breathe  the  pure  air  and 
be  alone  a  little  while  with  him.  But  if  a  man  has 
no  Sabbaths,  if  he  allows  the  world  to  confiscate  them, 
he  must  expect  his  spiritual  nature  to  be  dwarfed  and 
shrivelled.  His  soul  in  its  prison  will  cry  in  vain, 
like  Sterne's  starling,  "  I  can't  get  out  !  I  can't  get 
out  !" 

8.  It  enfeebles  the  conscience.  This  is  not  a  little 
sin,  for  it  leads  on  to  endless  issues.  Time  was 
when  a  man  closed  his  shop  on  Saturday  night, 
stopped  his  business  and  went  home.  How  is  it  now 
after  twenty-five  years  of  the  Sunday  newspaper? 
He  closes  his  shop  on  Saturday  night  and  puts  an 
advertisement  in  the  Sunday  newspaper.  He  flatters 
himself  that  he  is  resting  from  toil.  O  no  !  He  is 
doing  a  booming  business  all  through  the  holy  day. 
Half  a  million  heralds  are  going  up  and  down  the 
streets,  telling  in  flaming  headlines  what  bargains 
he  has  to  offer  on  the  morrow.  His  business  goes 
right  on. 

The  conscience  of  Christian  people  generally  has 
been  enfeebled  and  debauched  in  this  way.  I  can  re- 
member when  there  was  entire  unanimity  among 
Christians  as  to  Sabbath  desecration  of  every  sort ; 
but  we  have  grown  accustomed  to  it. 

"  Vice  is  a  monster  of  so  frightful  mien 
As  to  be  hated  needs  but  to  be  seen." 


304  THE    SUNDAY    NEWSPAPER. 

That  was  the  way  we  looked  at  it  twenty  five  years 
ago. 

"  Yet  seen  too  oft,  familiar  with  her  face,  , 

We  first  endure,  then  pity,  then  embrace." 

That  is  the  condition  of  things  to-day.  We  think 
we  are  growing  liberal.  We  are  simply  getting  loose. 
We  are  afraid  of  being  called  precisions  and  Puritans. 
But  better  be  precisions  than  Parisians  in  this  matter; 
far  better  be  Puritans  than  profligates. 

They  tell  us  the  Sunday  newspaper  has  come  to 
stay.  Suppose  it  has.  That  is  no  reason  why  it 
should  stay  in  our  homes  or  in  our  hands.  Sin  has 
come  to  stay  ;  so  have  yellow  fever  and  cholera  ;  but 
that  is  no  reason  why  you  should  contract  or  foster 
them.  In  God's  good  time  he  will  wipe  them  all  out 
of  existence  as  a  maid  shakes  a  napkin  or  wipes  a 
platter  clean.  Meanwhile  it  is  for  us  to  be  true  to 
our  consciences. 

I  have  tried  to  reason  with  you  as  thoughtful 
men  ;  I  have  tried  to  show  the  evil  and  why  you 
should  put  it  from  you.  Of  one  thing  be  assured,  we 
cannot  live  without  Sabbath  rest.  The  promise  of 
Isaiah  is  as  true  to-day  as  when  it  was  first  spoken  : 
(Is.  Iviii.  13)  "If  thou  turn  away  thy  foot  from  the 
Sabbath,  from  doing  thy  pleasure  on  my  holy  day  ; 
and  call  the  Sabbath  a  delight,  holy  of  the  Lord, 
honorable;  and  shalt  honor  him,  not  doing  thine  own 
ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine  own  words  :  then  shalt  thou  delight  thyself  in 
the  Lord  ;  and  I  will  cause  thee  to  ride  upon  the  high 
places  of  the  earth,  and  feed  thee  with  the  heritage  of 
Jacob  thy  father  ;  for  the  mouth  of  the  Lord  hath 
spoken  it," 


''THE  FIRST  AND  GREAT  COMMAND- 
MENT." 

"And  Jesus  said  unto  him,  Thou  shall  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind.  This  is  the  first  and 
great  commandment.   —Matt.  xxii.  37,  38. 

It  was  Tuesday  of  Passion  Week,  "  The  Day  of 
Temptations."  The  enemies  of  Jesus  had  compassed 
him  about  in  a  strenuous  effort  to  ensnare  him.  The 
Pharisees  first  approached  him  with  the  question  as 
to  the  payment  of  the  capitation  tax.  "  Is  it  lawful 
to  pay  tribute  to  Caesar  or  not  ? "  Here  was  a  dilemma; 
to  answer  "  Yes  "  would  be  to  alienate  his  own  coun- 
trymen ;  to  answer  "  No  "  would  be  to  antagonize  the 
Herodians  or  Romanizing  party.  "  Show  me  a  penny," 
said  he.  On  one  side  were  the  haughty  features  of 
Tiberius,  on  the  other  the  inscription,  Pontifex  Maxi- 
nius.  How  it  galled  them  !  "  Whose  image  and 
superscription  is  this  ?  "  "Caesar's."  "  Render  unto 
Caesar  the  things  that  are  Caesar's,  and  unto  God  the 
things  that  are  God's."  And  they  went  their  way. 
Then  came  the  Sadducees  with  an  old,  stale  bit  of 
casuistry.  They  were  great  quibblers.  There  was 
no  room  in  their  philosophy  for  the  supernatural  or 
the  future  life.  This  Jesus  believed  in  the  resurrec- 
tion ;  they  would  make  a  reductio  ad  ahsurdum  of  his 
doctrine,     So  they  propose  the  question  of  the  "seven- 

(30s) 


3o6      "the  first  and  great  commandment." 

fold  widow  ; "  to-wit,  A  woman,  according  to  the 
Levitical  law,  had  seven  brothers  as  husbands,  one 
after  the  other,  and  successively  they  died  ;  then  she 
died  also  ;  "  Good  Rabbi,  in  the  resurrection  whose 
wife  shall  she  be  ?  "  It  was  a  clever  question,  but  he 
was  equal  to  it.  "  Ye  do  err,  not  knowing  the  Scrip- 
lures  or  the  power  of  God."  What  ?  This  to  the 
Sadducees  ?  Not  know  the  Scriptures  ?  Not  know 
the  power  of  God  ?  Nay,  further  still,  they  were  not 
acquainted  with  the  simplest  of  the  great  verities  that 
underlie  the  spiritual  life  ;  that  is,  fiesh  and  blood 
cannot  inherit  the  kingdom.  Everyone  to  his  proper 
conditions.  *'  In  heaven  they  neither  marry  nor  are 
given  in  marriage  (in  the  low,  base  sense  in  which  the 
Sadducees  understood  it),  but  are  as  the  angels  of 
God."     And  they  went  their  way. 

A  scribe  next  approached  him,  a  professor  of 
Biblical  theology.  The  school  to  which  he  belonged 
was  devoted  to  the  analysis  and  exposition  of  the 
Mosaic  Law.  They  counted  and  weighed  its  precepts, 
and  carefully  estimated  their  relative  value.  They 
said  there  were  two  hundred  and  forty-eight  affirma- 
tive precepts,  corresponding  to  the  members  of  the 
body  ;  three  hundred  and  sixty-five  negative  precepts, 
corresponding  to  the  veins  and  arteries  ;  making  a 
total  of  six  hundred  and  thirteen,  just  the  number  of 
Hebrew  letters  in  the  Decalogue.  Some  of  these 
were  called  Kol,  or  light  ;  and  others  Kobeb,  or  heavy. 
The  least  of  the  commandments,  by  common  consent, 
was  that  which  had  reference  to  the  robbing  of  a 
bird's  nest.  But  the  important  question  was,  Which 
is  the  greatest  ?  Was  it  the  injunction  with  respect 
to  the  breadth  of  fringes  or  phylacteries,  or  the  p-e 
script  as   to  oblations  or  sacrifices?      No    point    in 


"the  first  and  great  commandment.        307 

Rabbinical  controversy  was  regarded  as  more  mo- 
mentous than  this.  It  was  a  catch  question.  "Good 
Rabbi,  which  is  the  greatest  commandment?"  And 
Jesus  pointed  to  the  Tephilliin,  the  frontlet  between 
his  eyes,  on  which  was  written,  "  Hear,  O  Israel,  the 
Lord  our  God  is  one  Lord,"  and  asked,  "  What  readest 
thou  ?  '  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart  and  with  all  thy  soul  and  with  all  thy  mind 
and  with  all  thy  strength.'  This  is  the  first  and  great 
commandment.  And,"  he  continued,  "  the  second 
is  like  unto  it,  'Thou  shalt  love  thy  neighbor  as  thy- 
self.'" 

The  Law  was  inscribed  in  two  tables.  The  first 
has  reference  to  our  relations  with  God,  and  the 
second  to  our  relations  with  our  fellow-men.  We 
have  to  do  now  with  our  Lord's  compendium  of  the 
first   table  of  the  Law.     The  second  can   wait. 

The  beginning  of  religion  is  love  to  God.  Here 
is  a  moralist  who  says,  "  I  keep  the  Law.  Thou 
shalt  not  kill,  thou  shalt  not  steal,  thou  shalt  not 
commit  adultery,  thou  shalt  not  lie.  What  more 
can  God  ask  of  me  ? "  Here  is  a  ceremonialist  who  saysj 
"I  worship  in  the  beauty  of  holiness.  I  pay  tithes, 
swing  the  censer  and  make  my  stated  prayers.  What 
more  can  be  required  of  me?"  Here  is  a  humani- 
tarian who  says,  "  I  try  to  deal  kindly  with  all.  My 
saint  is  Abu  Ben  Adhem.  I  do  good  as  I  have  op- 
portunity unto  all  men.  Will  the  Lord  deal  hardly 
with  one  who  lives  in  that  way  ?  " 

The  fact  is,  however,  that  these  outward  displays 
of  goodness  are  the  mere  empty  shell  of  religion,  no 
more  in  themselves  than  sounding  brass  or  a  tinkling 
cymbal.  They  bear  the  same  relation  to  manifesta- 
tions of  true  piety  that  the  flowers  on  a  bonnet  do  to 


3o8       "the  first  and  great  commandment." 

the  sweet  peas  and  morning  glories  in  a  cottage  garden 
with  the  early  dew  glistening  upon  them.  Lite,  life 
is  what  they  lack.  The  buds,  blossoms  and  fruit  will 
take  care  of  themselves  if  our  religion  has  a  living 
root ;  and  the  root  of  religion  is  love  to  God. 

I.  But  why  shouldwe  love  God?  Because  he  is  essen- 
tially worthy  of  our  love,  the  One  altogether  lovely: 
and  because  he  is  the  source  and  centre  and  ultima- 
tum of  our  life  ;  our  chief  end  being  to  glorify  him. 
It  is  proof  of  our  depravity  that  the  question  should 
arise,  "  Why  should  I  love  God  ?  "  The  withholding 
of  our  hearts  from  him  who  created  and  sustained  us 
is  the  very  essence  of  sin.  "  Hear,  O  heavens,  and 
give  ear  O  earth  ;  for  the  Lord  hath  spoken  :  '  I 
have  nourished  and  brought  up  children,  and  they 
have  rebelled  against  me  :  theoxknoweth  his  owner, 
and  the  ass  his  master's  crib  :  but  Israel  doth  not 
know,  my  people  doth  not  consider.  Ah,  sinful 
nation,  a  people  laden  with  Iniquity  ;  they  have  for- 
saken me  ! '" 

"Ah  !  mi.te  iniquity 
Crimson  hath  been. 
Infinite  5     Infinite  ! 

Sin  upon  sin, 
Sin  of  tiot  knowing  Him, 
Sin  of  not  loving  Him, 
Infinite  sin  ! " 

II.  But  how  can  we  love  God?  "  Our  affections  are 
not  under  our  control."  Yes,  but  they  are.  The 
reason  why  we  do  not  love  God  is  because  we  are  not 
acquainted  with  him  ,  and  we  are  not  acquainted 
with  him  because  we  choose  not  to  commune  with 
him.  We  think  of  him  as  an  ethereal  being  with 
whom   we  have  little  or  naught  to  do.     He  is  law, 


"the  first  and  great  commandment.         309 

force,  energy  ;  a  something  not  ourselves  that  work- 
eth  for  righteousness  ;  anything  but  a  living,  per- 
sonal God.  It  is  not  possible  under  such  conditions 
to  be  warmly  or  devotedly  attached  to  him.  The 
skipper  of  the  Mary  Jane  will  tell  you  that  he  loves 
his  sloop  ;  every  spar  and  rope,  every  curve  and 
angle,  from  keel  to  top-mast.  But  there  is  another 
Mary  Jane  down  Cape  Cod  way  whom  he  loves  in- 
finitely better  and  in  a  very  different  way — a  tidy 
little  woman  with  a  babe  in  her  arms,  standing  in  the 
doorway  looking  out  over  the  sea  and  thinking  of 
her  good  man.  We  may  admire  an  inanimate  thing 
of  beauty,  but  our  affection  goes  out  toward  kindling 
eyes  and  throbbing  heart  and  kindly  hand.  "  As  the 
hart  panteth  after  the  waterbrooks  so  panteth  my 
soul  after  thee,  O  God.  When  shall  I  come  and  ap- 
pear before  the  living  God  !  " 

If  you  would  become  acquainted  with  him,  enter 
into  the  closet  and  shut  to  the  door,  "The  world  is 
too  much  with  us."  We  have  no  time  to  confront  the 
sublime  truths  of  eternal  life.  We  have  little  dis- 
position to  be  alone  with  God.  Love  is  like  the 
edelweiss,  which  does  not  grow  in  a  cottage,  but  on 
the  inaccessible  cliffs.  Lay  down  your  alpenstock, 
O  weary  traveller,  and  rest  awhile  ;  here  at  your 
feet  is  the  fairest  flower  that  blooms.  Alas  for  us,  if 
we  neglect  the  trysting-place  ! 

Go  to  the  Oracles  also  if  you  would  find  him. 
Thank  God  for  the  Bible.  What  is  it  but  a  love-letter 
sent  out  by  the  King  after  his  wandering  ones  ?  Here 
is  a  setting  of  his  character  in  all  its  glorious  at- 
tributes. Here  are  songs  and  precepts  and  prophe- 
cies and  chronicles  ;  but  all  of  them  centre  in  the 
glorious   truth,  God    is   love.     The   face  of  the  kind 


3IO      "the  first  and  great  commandment. 

Father  looks  out  from  all  its  pages.  Here  are  ex- 
ceeding great  and  precious  promises.  Here  are  words 
of  wooing  and  persuasion.  The  youth  who  went 
across  the  mountains  into  the  far  country  and  wasted 
his  substance  in  riotous  living,  may  perhaps  have 
kept  in  a  fold  of  his  tattered  cloak  a  letter  from  his 
father  ;  but  little  heart  had  he  to  read  it.  But  when 
he  sat  alone  in  the  swine-field,  he  opened  the  worn 
parchment  and  read  ;  every  line  seemed  vibrant  with 
love.     What  could  he  say,  but — "  I  will  arise  and  go  "? 

But  if  you  would  know  God  in  the  very  fulness  of 
his  love,  you  must  find  him  at  Calvary.  I  come  there 
a  seeking  sinner  in  the  dark  night ;  peace  gone, 
hope  abandoned,  bewildered,  lost,  lying  prone  upon 
the  verge  of  a  bottomless  abyss.  I  hear  the  sound  of 
a  breaking  heart,  and,  looking  up,  see  yonder  the  in- 
carnation of  God's  love  against  the  midnight  sky — a 
seeking  God.  He  has  come  out  upon  the  dark  moun- 
tains after  me.  The  night  has  gathered  about  him. 
All  the  thunders  of  death  and  judgment  are  roaring 
and  bellowing  ;  all  the  lightnings  of  hell  are  flashing 
luridly  over  him.  I  reach  up  my  trembling,  helpless 
hand  ;  a  pierced  hand  is  reached  down,  and  the  two 
are  clasped.  This  is  the  gracious  at-one-ment.  The 
seeking  sinner  finds  the  seeking  God  !  Then  the  open 
heavens,  the  day-break,  light  and  glory  forever;  "  Son, 
thy  sins  be  forgiven  thee." 

The  secret  of  love  toward  God  is  in  apprehending 

his  love   toward  us.     We  love   him   because  he  first 

loved  us.     The  secret  is  revealed  beneath   the   cross. 

God  so  loved  the  world — God  so  loved  me. 

"  Shall  I  not  love  thee,  Father  mine? 
Shall  I  not  love  thee  well? 
Not  with  the  hope  of  winning  heaven, 
Nor  of  escaping  hell, 


"the  first  and  great  commandment."      311 

Not  for  the  sake  of  gaining  aught, 

Or  earning  a  reward  ; 
But  freely,  fully  as  thyself 

Hast  loved  me,  O  Lord." 

III.  What  then  ?  The  beginning  of  love  is  in  the  ac- 
ceptance of  God  as  he  has  manifested  himself  in  Christ. 
As  it  is  written,  "  He  that  hath  not  the  Son,  hath  not 
the  Father."  It  is  preposterous  to  claim  loyalty  to 
the  King  while  rejecting  his  overtures  through  his 
well-beloved  Son  who  is  heir  apparent  to  the  throne. 
But  having  accepted  him,  what  then?  What  is 
the  sequel  of  love  ?  Confession  to  begin  with.  It 
is  a  true  saying,  "They  do  not  love  who  do  not  show 
their  love,"  The  Scripture  speaketh  on  this  wise  : 
*  Say  not  in  thine  heart.  Who  shall  ascend  into  heaven 
to  bring  Christ  down  ?  Or,  Who  shall  descend  into 
the  deep  to  bring  him  up  again  from  the  dead  ?  But 
what  saith  it  ?  The  word  is  nigh  thee,  even  in  thy 
mouth  and  heart ;  that  is,  the  word  of  faith — to-wit  : 
'  If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  that  God  has  raised 
him  from  the  dead,  thou  shalt  be  saved.'  For  with 
the  heart  man  believeth  unto  righteousness  ;  and 
with  the  mouth  confession  is  made  unto  salvation." 

Then  obedience,  obedience,  implicit,  unmurmur- 
ing and  exact.  "  Whatsoever  he  saith  unto  you,  do  it." 
The  obedience  of  love  is  not  like  that  of  servility. 
When  Humboldt  was  botanizing  in  Central  America 
he  found  it  impossible  to  persuade  his  men  to  work 
as  they  were  entering  the  jungle  ;  they  groaned  under 
the  burden  of  a  basket  of  moss.  But  on  their  return, 
when  their  faces  were  set  homeward,  they  would 
carry  their  canoes  without  a  murmur  all  day  long, 
singing  by  the  way.     Oh,  how   light   is   the   labor  of 


312      "the  first  and  great  commandment." 

love!  "And  hereby  we  know  that  we  know  him,  if 
we  keep  his  commandments."  "Ye  are  my  friends  if 
ye  do  whatsoever  I  command  you." 

Then  holiness,  or  godliness  ;  that  is,  God-likeness  ; 
the  building  up  of  character  in  the  imitation  of  Christ. 
Be  ye  holy;  "coy  and  tender  to  offend."  In  our 
moments  of  affectionate  transport,  we  envy  the  priv- 
ilege of  Mary  who  poured  the  spikenard  on  the 
Master's  feet.  But  to  live  a  pure  and  holy  life,  to 
exemplify  the  Christian  graces  in  our  walk  and  con- 
versation is  better  than  spikenard,  better  than  the  fat 
of  fed  beasts,  better  than  any  offering  that  a  soul  can 
lay  before  the  feet  of  God. 

Finally,  How  shall  we  discover  whether  or  no  we  love 

God? 

"  'Tis  a  point  I  long  to  know, 

Oft  it  causes  anxious  thought: 
Do  I  love  my  Lord  or  no? 
Am  I  his,  or  am  I  not?" 

But  why  shall  we  sit  moping  and  mourning?  and 
why  shall  we  question  about  it  ?  Let  us  find  out. 
Let  us  seek  God  face  to  face  and  set  things  right. 
Let  us  take  the  steps  prerequisite  to  knowing  and 
loving  him.  It  is  safe  to  say  that  none  of  us  loves  as 
much  as  he  ought  to  ;  but  the  desire,  the  aspiration, 
is  a  sure  token  that  our  hearts  are  inclining  toward 
him.  So  far  so  good.  Let  us  live  up  to  the  slight 
measure  of  our  love  and  move  on.  He  is  not  an  ex- 
acting God.  He  remembers  that  we  are  dust.  He 
knows  the  trials  and  allurements  that  surround  us. 

I  came  upon  the  legend  of  an  Arab,  who,  perish- 
ing in  the  desert,  found  a  spring  gushing  from  the 
sand.  He  drank  and  praised  God.  "  There  never 
was  such  water,"   he    cried.     "  I  will  fill  my  leathern 


"the  first  and  great  commandment."      313 

bottle  and  carry  it  to  the  king."  He  came  at  length, 
dusty  and  weary,  to  the  royal  city,  presented  himself 
in  the  audience  room,  rose  from  his  knees  and  held 
out  the  water  bottle.  The  king  drank  and  thanked 
him  in  most  gracious  terms.  The  courtiers  crowded 
about  and  begged  for  a  draught,  but  in  vain.  When 
the  Arab  was  gone,  the  king  said,  "  The  water  was 
warm  and  insipid  ;  but  I  knew  the  love  in  the  travel- 
ler's heart  and  I  saw  the  affectionate  glow  in  his  eyes 
and  was  grateful  for  it."  So,  good  friends,  there  is 
nothing  in  the  universe  so  grateful  to  our  Father  as 
the  tribute  of  our  poor  love.  Kings  may  lay  their 
crowns  before  him,  angels  surround  him  with  their 
anthems  ;  but  there  is  nothing  more  pleasing  to  him 
than  the  libations  of  our  hearts.  Love  is  the  sub- 
limest  thing  on  earth,  the  divinest  thing  in  heaven. 
Love  is  the  highest  attainment  of  human  nature,  the 
nearest  approach  to  divinity  ;  for  God  himself  is  love, 
and  love  is  the  fulfilling  of  the  law. 


''AND  THE  SECOND  IS  LIKE  UNTO  IT." 

"  And  the  second  is  like  unto  it,  Thou  shalt  love  thy  neighbor  as  thyself."— 
Matt.  xxii.  39. 

The  lawyer  in  this  case  got  more  than  he  bar- 
gained for.  His  purpose  was  to  trip  Jesus  with  the 
catch  question,  "  Which  is  the  great  commandment  ?" 
The  answer  came  without  a  moment's  hesitation  and 
with  an  emphasis  and  solemnity  that  must  have  made 
a  profound  impression,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart  and  soul  and  mind,  this  is 
the  first  and  great  commandment."  But  then  the 
Lord  proceeded,  "And  the  second  is  like  unto  it, 
Thou  shalt  love  thy  neighbor  as  thyself."  The  lawyer 
should  have  been  familiar  with  the  former  ;  for  was 
it  not  written  in  the  law,  "  Hear,  O  Israel,  the  Lord 
thy  God  is  one  Lord,  and  thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart  and  soul  and  mind?" 
But  this  other,  in  the  form  in  which  it  was  given,  was 
distinctly  a  new  commandment.  It  was  elsewhere  so 
characterized,  as  when  Jesus  said  "  A  new  command- 
ment give  I  unto  you,  that  ye  love  one  another." 
And  also,  "  Ye  have  heard  that  it  hath  been  said, 
Thou  shalt  love  thy  neighbor  and  hate  thine  enemy. 
But  I  say  unto  you,  Love  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use  you  and  perse- 
cute you." 

(314) 


''AND    THE    SECOND    IS    LIKE    UNTO    TT.  315 

This  was  putting  the  law  upon  a  new  basis.  The 
Ten  Commandments  had  been  regarded  as  ten  lofty 
peaks  of  justice,  marked,  like  Sinai  itself,  by  stupen- 
dous tokens  of  the  divine  Majesty  ;  the  lowering 
clouds,  blackness,  darkness,  tempest,  fateful  light- 
nings with  which  the  mountain  seemed  on  fire,  and  the 
voice  of  the  trumpet  waxing  louder  and  louder.  But 
they  are  here  given  to  understand  that  these  moun- 
tains were  cast  up  by  the  central  fires  of  love.  Law 
and  love  are  made  identical.  Law  proceeds  from 
love,  accomplishes  its  purposes  and  terminates  in  it. 
The  sum  and  substance  of  the  first  table  is  love 
toward  God  ;  of  the  second  table,  love  toward  men. 

The  purpose  of  law  is  to  prepare  the  way  for  the 
reign  of  love  ;  and  ultimately  law  will  resolve  itself 
into  love  and  love  into  law.  The  sole  remnant  of  the 
magnificence  of  a  mediaeval  abbey  is  in  granite  walls 
and  oaken  beams.  There  were  silken  tapestries, 
once,  and  beautiful  frescoes,  and  vessels  of  gold  and 
silver  ;  but  only  the  granite  and  oak  have  resisted 
"the  tooth  of  time  and  rasure  of  oblivion."  Thus 
with  the  passing  of  the  present  order  all  will  crumble 
save  Law  and  Love.  One  is  granite,  the  other  oak  ; 
and  both  are  destined  to  abide  forever. 

There  are  difficulties  attending  a  clear  under- 
standing of  this  commandment,  "Thou  shalt  love 
thy  neighbor  as  thyself."  They  will  all  be  made  to 
disappear,  however,  by  a  right  use  of  the  three  key- 
words, "Like,"  "As,"  and  "Neighbor." 

I.  Like;  "The  second  is  like  unto  it."  Wherein 
can  this  commandment  be  said  to  be  like  that,  "Thou 
shalt  love  the  Lord  thy  God  ?" 

First — In  that  it  proceeds  from  it.  There  is  no 
true  philanthropy  which  does  not  find  its  fountain  in 


3i6         "and  the  second  is  like  unto  it." 

piety.  There  is  indeed  a  tenderness  of  heart  in  less 
or  greater  measure  among  all  men,  but  it  is  an  open 
question  how  much  of  moral  worth  there  is  in  a  mere 
natural  affection.  Sir  Walter  Scott  was  so  tender- 
hearted that,  having  broken  a  dog's  leg  by  an  inad- 
vertent blow,  he  never  ceased  to  feel  remorse  for  it. 
Some  persons  can  look  dry-eyed  on  scenes  of  suffer- 
ing that  move  others  to  ready  tears.  True  humanity, 
however,  is  founded  not  upon  mere  sentiment,  but 
upon  principle.  It  proceeds  from  a  recognition  of 
the  divine  nature  in  every  man  and  of  the  divine  love 
toward  all.  A  child  stood  at  the  window  of  a  baker's 
shop,  looking  in  with  hungry  eyes.  A  lady  passing 
by  took  compassion  on  her.  The  little  one  received 
the  purchased  dainties  without  a  word,  until  at  part- 
ing she  quaintly  and  pathetically  said,  "  Be  you  God's 
wife?"  There  was  profound  philosophy  at  the  bot- 
tom of  that.  All  true  kindness  proceeds  from  the  best 
and  noblest — yes,  from  God  within  us. 

And  second — Because  a  true  manifestation  of 
philanthropy  is  the  proof  of  love  toward  God.  So  it 
is  written,  "If  a  man  say,  I  love  God,  and  hate  his 
neighbor,  the  truth  is  not  in  him."  This  was  why 
Jesus  denounced  the  Pharisees.  They  professed  a 
deep  piety,  which  they  attested  by  tithes  and  frequent 
fasts,  long  prayers  and  broad  phylacteries.  "  God  is 
our  Father,"  they  said  ;  but  the  Lord's  reply  was, 
"  Nay  ;  yonder  is  a  widow  whom  ye  have  dispos- 
sessed ;  yonder  is  a  man  impoverished  by  your  usury  ; 
your  hands  are  red  with  blood  !  "  He  who  wilfully 
and  deliberately  wrongs  his  neighbor  can  by  no  means 
be  regarded  as  a  friend  of  God. 

II.  As;  "Thou  shalt  love  thy  neighbor  aj-  thyself." 
By   this  he    intended   to  say,   not    that   the   mete  or 


"and  the  second  is  like  unto  it."         3' 7 

standard  of  love  to  one's  neighbor  is  the  selfishness 
which  prevails  among  many,  but  the  true  self-love 
which  should  rule  among  all. 

There  is  a  self  love  or  egotism  which  is  self-ruinous 
and  destructive.  It  is  said  of  Narcissus  that,  as  he 
beheld  himself  in  the  fountain,  he  was  so  overcome  by 
his  own  beauty  that  he  died  in  a  rapture  of  self-ad- 
miration. This  is  indeed  the  commonest  form  of 
suicide.  Men  devote  themselves  to  wealth,  pleasure 
and  honor  for  the  mere  getting  and  keeping  and 
using  on  self  ;  this  is  miser-love,  gourmand-love, 
Napoleonic  self-love.  "  Let  no  man  think  of  himself 
more  highly  than  he  ought  to  think."  Let  no  man 
live  as  if  he  were  the  only  soul  worthy  of  considera- 
tion. A  man  living  in  this  manner  could  by  no  pos- 
sibility love  his  neighbor  as  he  loves  himself. 

But  there  is  another  form  of  self-love  which  is 
right  and  dutiful  ;  a  true  egotism  which  puts  a  right 
estimate  on  the  importance  of  self.  An  old  weaver 
in  England  used  to  make  this  prayer  each  morning, 
"  Lord,  teach  me  to  respect  myself."  This  was  a 
right  prayer.  I  am  a  man  made  in  God's  likeness 
and  after  his  image  ;  it  is  my  duty  to  make  the  most 
of  myself,  not  for  self's  sake  alone,  but  for  the  sake 
of  others  and  the  glory  of  God.  It  is  my  duty  to 
realize  the  vast  possibilities  of  my  life  and  the  destiny 
which  is  divinely  intended  for  me. 

An  oriental  legend  tells  of  a  man  who  had  stored 
away  a  vast  quantity  of  wheat  in  expectation  of  famine. 
In  the  time  of  necessity  the  people  besought  him  in 
vain  ;  he  would  reserve  his  store  for  a  higher  price. 
Multitudes  died  in  the  streets  and  scill  his  granaries 
were  locked.  At  length  the  exigency  was  so  great  that 
the  people  were  ready  to  pay  whatever  he  might  ask. 


3i8         "and  the  second  is  like  unto  it." 

He  opened  his  granaries  and  went  in;  there  was 
nothing  there  but  dust  and  crawling  worms.  He  had 
overreached  himself.  This  is  the  way  of  the  selfish 
world.  It  is  indeed  the  duty  of  every  man  to  increase 
his  stores,  to  fill  his  granaries,  but  only  that  he  may 
disburse  his  wealth  and  distribute  his  possessions  to 
the  needy  children  of  men. 

III.  Neighbor.  Xach  bauer;  that  is,  near-dweller. 
This  word,  however,  does  not  properly  characterize 
the  thought  in  the  Saviour's  mind.  The  neighbor  to 
whom  he  referred  was  distinctly  not  the  near-dweller. 
For  indeed  vicinage  has  little  or  nothing  to  do  with 
the  real  claims  of  humanity.  This  is  a  pagan  concep- 
tion. In  the  philosophy  of  Hierocles  the  relative 
claims  of  others  upon  a  man's  regard  were  indicated 
in  concentric  circles.  The  nearest  circle  enclosed  the 
man  himself,  the  next  his  household,  the  next  his 
townsmen,  the  next  his  fellow-citizens,  and  the  great 
multitude  lay  wholly  without  these  circumscriptions 
of  love.  The  Romans  had  only  one  word,  hostis,  by 
which  to  characterize  a  stranger  and  an  enemy.  To 
the  Greeks,  all  but  themselves  were  barbarians.  A 
shipwrecked  sailor  on  the  coast  of  Britain  was  doomed 
without  ceremony  to  the  altar.  Thus  to  the  non- 
Christian  thought  of  the  world,  the  only  neighbor  was 
the  near-dweller:  the  man  who  lived  next  door.  There 
are  persons  in  Christian  communities  who  cherish  the 
same  idea,  but  it  is  distinctly  at  odds  with  the  Chris- 
tian view. 

•  We  are  left  in  no  uncertainty  as  to  Christ's  opinion 
at  this  point.  A  lawyer  came  to  him  on  a  certain 
occasion,  asking,  "Master,  what  shall  I  do  to  inherit 
eternal  life?"  He  answered,  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart  and  soul  and  mind 


"and  the  second  is  like  unto  it"         3ig 

and  strength,  and  thy  neighbor  as  thyself.'  There- 
upon the  lawyer,  feeling  some  qualms  of  conscience 
and  desiring  to  justify  himself,  asked,  "But  who  is 
my  neighbor?"  And  Jesus  said.  '■'■  A  certainmanwent 
do7v/i  from  Jerusalem  to  Jericho  and  fill  among  thieves, 
who  stripped hi77i  of  his  raiment,  and  wounded  him,  and 
departed,  leaving  him  half  dead.  And  by  chance  there 
came  do7vn  a  certain  priest  that  way,  and  when  he  saw  him 
he  passed  by  on  the  other  side;  and  likewise  a  Levite  came 
and  looked  on  him  and  passed  by  on  the  other  side.  But  a 
certain  Samaritan,  as  he  journeyed,  came  where  he  7vas; 
and  when  he  saw  him  he  had  compassion  on  him,  and  he 
bound  up  his  wounds,  and  took  care  of  him.  Which  now 
of  these  three,  thinkest  thou,  was  fieighbor  to  him  that 
fell  among  the  thieves  ?  "  Observe,  he  does  not  directly 
answer  the  lawyer's  question,  "Who  is  my  neighbor?" 
but  tells  him  rather  how  he  should  be  neighbor  to 
every  man:  for  when  the  lawyer  answered,  "He 
that  showed  mercy  on  him,"  Jesus  said  unto  him, 
"Go,  and  do  thou  likewise." 

"  Thy  neighbor?     'Tis  that  wearied  man 
Whose  years  are  at  their  brim, 
Bent  low  with  sickness,  cares  and  pain  : 
Go  thou  and  comfort  him. 

"  Thy  neighbor?     Yonder  toiling  slave, 
Fetter'd  in  thought  and  limb. 
Whose  hopes  are  all  beyond  the  grave! 
Go  thou  and  ransom  him.' 

The  true  Christian  is  a  cosmopolite.  He  believes 
in  the  fatherhood  of  God,  and  consequently  in  the 
brotherhood  of  man.  In  pursuance  of  this  conviction 
he  sends  out  his  sympathy  and  helpfulness  not  only 
to   his  kinsmen  or   his   countrymen,  but  to  all  men 


320  '    AND    THE    SECOND    IS    LIKE    UNTO    IT. 

everywhere,  who  have  need  of  him.  As  it  is  written, 
"One  Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all." 

The  rabbis  say,  that  once  upon  a  time  there  were 
two  affectionate  brothers  who  tilled  the  same  farm. 
Oh  a  certain  night,  after  the  gathering  of  the  harvest, 
one  of  them  said  to  his  wife,  *'  My  brother  is  a  lonely 
man,  who  has  neither  wife  nor  children  ;  I  will  go 
out  and  carry  some  of  my  sheaves  into  his  field."  It 
happened  that,  on  the  same  night,  the  other  said, 
"My  brother  has  wife  and  children,  and  needs  the 
harvest  more  than  I  ;  I  will  carry  some  of  my 
sheaves  into  his  field."  So  the  next  morning  their 
respective  heaps  were  unchanged,  and  thus  it  hap- 
pened night  after  night,  until  at  length,  one  moonlight 
night,  the  brothers  with  their  arms  full  of  sheaves 
met  midway  face  to  face.  On  that  spot  the  Temple 
was  built,  because  it  was  esteemed  to  be  the  place 
where  earth  was  nearest  heaven.  This  is  indeed  the 
noblest  attitude  of  man.  And  what  a  world  ours 
would  be  if  all  men,  realizing  that  they  are  children 
of  the  same  God  and  therefore  brethren  of  the  same 
household,  were  to  treat  each  other  in  this  way. 

And  the  Lord  said,  "  On  these  two  commandments 
hang  all  the  Law  and  the  Prophets."  Love  is  the 
sum  and  substance  of  law.  Love  God  supremely  and 
love  thy  neighbor  as  thyself.  He  that  doeth  this  law 
shall  live  by  it. 

If  we  would  learn  the  true  philosophy  of  the  law 
and  catch  the  true  spirit  of  obedience,  we  must  visit 
the  cross.  It  is  here  that  we  discover  how  God  loved 
us.  "He  commendeth  his  love  toward  us  in  that, 
while  we  were  yet  sinners,  Christ  died  for  us."  If 
once   we   apprehend  the  length,  breadth,  depth  and 


"anu  the  second  is  like  unto  it."         321 

height  of  the  love  manifested  in  this  supreme  self- 
sacrifice  in  our  behalf,  we  shall  never  need  to  say  to 
ourselves  again,  "  Thou  shalt  love  the  Lord  thy  God." 
And  if  once  we  shall  perceive  that  Jesus  here  tasted 
death  for  every  man — for  the  drunkard  that  reels 
along  our  streets,  for  the  poor  fetish  worshipper  in 
the  far-away  jungles  of  Africa — we  shall  need  no 
more  to  say  to  ourselves,  "  Love  thy  neighbor  as  thy- 
self." The  God  who  gave  Christ  is  the  Father  of  all. 
The  Christ  who  suffered  and  died  is  the  Brother  of 
all.  To  love  as  the  Father  and  Son  have  loved  is  the 
consummation  of  duty.  Love  is  the  fulfilling  of  the 
Law. 


ESTHER    IN    SHUSHAN. 

"  I  will  go  in  unto  the  king."— Esther  iv.  i6. 

A  group  of  notable  dignitaries  passes  before  us  in 
the  glamour  of  the  far-away  past. 

Here  is  Ahasuerus,  king  of  Persia,  familiar  to  us 
as  Xerxes  the  Great.  It  was  he  who  lashed  the  sea 
because  it  would  not  obey  him.  He  called  himself 
the  '■  King  of  kings  and  Lord  of  lords."  He  was 
cruel,  capricious,  magnificent  ;  his  word  was  irre- 
versible law. 

Here  is  Esther,  his  beautiful  queen.  She  was  a 
Jewess,  brought  up  under  the  protection  of  her  kins- 
man, Mordecai.  Her  exaltation  to  the  throne  was  by 
a  strange  providence.  She  had  concealed  her  lineage 
thus  far,  as  it  would  appear,  to  avoid  the  finger  of 
scorn  ;  for  the  Jews  were  hated  then  as  now.  But, 
standing  up  among  the  daughters  of  Persia,  she 
shone  pre-eminent  in  beauty.  Radiant  as  the  star 
that  sparkled  in  her  name,  she  was  chosen  from 
among  all. 

And    here    is   Haman,  the    son    of    Hammedatha, 

curt  favorite,  villain  of  the  play.     Puffed  up  with  a 

ittle  brief  authority,  he  will  have  all  the  people  doff 

cheir  bonnets  as  he  goes   by.     One  only  refuses,  the; 

(322) 


ESTHER    IN    SHUSHAN.  ^2^ 

aged  Mordecai.  He  will  not  "  bend  the  pregnant 
hinges  of  the  knee  that  thrift  may  follow  fawning." 
The  proud  heart  of  Haman  is  filled  with  wrath.  He 
puts  his  spies  upon  the  old  man's  track.  *'  What  dost 
thou  say?  A  Jew  ?  Then  we  shall  make  a  splendid 
reprisal."  It  is  not  enough  that  Mordecai  shall  suf- 
fer. The  king  is  persuaded  to  pronounce  the  decree 
of  death  upon  all  the  children  of  Israel  within  the 
Persian  realm. 

The  Jewish  homes  of  Shushan  are  filled  with  lam- 
entation. The  mourners  on  the  housetops  kneel  with 
uplifted  eyes  and  hands  pressed  together.  They  have 
learned  their  doom,  and  are  praying  and  listening. 
The  blast  of  a  trumpet  !  The  clang  of  horses'  hoofs  ! 
A  troop  of  heralds  riding  forth  with  parchment 
scrolls  !  They  are  the  messengers  of  doom.  By  the 
Assyrian  mountains,  by  the  southern  plain,  by  the 
Parthian  Sea,  all  Israel  must  die. 

In  the  open  square  beneath  the  queen's  window, 
an  old  man  leans  on  his  ivory  staff,  uttering  a  low, 
wailing  cry.  At  length  he  succeeds  in  attracting  the 
queen's  attention.  She  appears  at  her  lattice.  He 
tells  the  sorrowful  story  of  which  she  in  her  retire- 
ment has  been  kept  in  ignorance  ;  he  entreats  her  to 
go  in  unto  the  king  in  behalf  of  her  people.  Useless 
are  her  protestations  :  "The  king  is  at  his  revels;  to 
approach  him  uninvited  now,  is  death  under  the  Per- 
sian law." — "  No  matter;  the  fate  of  all  Israel  depends 
upon  it  ;  and  who  knoweth  but  thou  art  come  unto 
the  kingdom  for  such  a  time  as  this?" — She  pleads, 
resists,  and  yields.  "I  will  go  in  unto  the  king; 
and  if  I  perish,  I  perish." 

The  hour  is  come.  For  many  days  the  king  and 
his   courtiers   have   been    feasting  in  Shushan.     The 


324  ESTHER    IN    SHUSHAN. 

halls  are  filled  with  incense  and  music  ;  the  doors  are 
defended  by  stolid  Nubian  guards.  Who  comes 
yonder  along  the  marble  walk  ?  They  start  in  amaze- 
ment and  whisper  to  one  another.  It  is  the  queen  ! 
For  a  woman  to  intrude  upon  the  king's  revels  at  such 
a  time  is  to  incur  a  double  certainty  of  death.  She 
draws  near,  arrayed  in  her  royal  apparel — a  vision  of 
beauty.  They  stand  aside,  overawed,  to  let  her  pass. 
At  the  threshold  of  Shushan  she  pauses ;  her  lips 
move  silently  in  prayer  ;  she  enters  and  stands  in  the 
banquet  hall.  Yonder  is  the  king  with  his  favorites 
about  him  ;  pale,  but  resolute,  she  faces  him.  The 
destiny  of  her  kinspeople  is  in  the  balance.  Her 
beauty,  her  calm  demeanor,  her  magnificent  courage, 
have  vanquished  him.  "What  wilt  thou,  Queen 
Esther?  It  shall  be  done  unto  thee,  even  unto  the 
half  of  my  kingdom."  The  sceptre  is  stretched  out  ; 
the  crisis  is  past ;  Israel  is  saved  ! 

And  what  does  this  signify  to  us  ?  The  glory  of 
intercession.  We  are  living  in  a  world  of  perishing 
souls,  who,  "  forever  hastening  to  the  grave,  stoop 
downward  as  they  run."  Death  has  passed  upon  all 
for  that  all  have  sinned.  The  law  has  gone  forth, 
"The  soul  that  sinneth  it  shall  die."  Our  friends, 
neighbors,  kinsfolk,  are  among  them,  and  the  responsi- 
bility of  their  deliverance  rests  largely  upon  us. 

"  I  stood  at  the  open  casement 
And  looked  upon  the  night, 
And  saw  the  westward-going  stars 
Pass  slowly  out  of  sight. 

*  Slowly  the  bright  procession 

Went  down  the  gleaming  arch, 
And  my  soul  discerned  the  music 
Of  the  long  triumphal  march  ; 


ESTHER    IN    SHUSHAN.  325 

"  Till  the  great  celestial  army, 

Stretching  far  beyond  the  poles. 
Became  the  eternal  symbol 
Of  the  mighty  march  of  souls. 

"  Onward,  forever  onward. 

Red  Mars  led  down  his  clan  ; 
And  the  moon,  like  a  veiled  maiden, 
Was  riding  in  the  van. 

"  And  some  were  bright  in  beauty, 
And  some  were  faint  and  small  ; 
But  these  might  be,  in  their  great  heights, 
The  noblest  of  them  all. 

"  Downward,  forever  downward, 
Behind  earth's  dusky  shore. 
They  passed  into  the  unknown  night, 
They  passed — and  were  no  more." 

I.  Observe  the  bended  form  of  this  suppliant  queen. 
Here  is  the  noblest  attitude  of  human  nature  ;  to 
bow  before  the  throne  of  the  heavenly  grace  in  behalf 
of  others. 

To  make  one's  calling  and  election  sure  is  chrono- 
logically first  and  most  important  of  all.  No  man 
can  look  after  the  spiritual  welfare  of  others  until  he 
has  attended  to  his  personal  salvation.  Do  the  first 
things  first.  Come  like  the  publican,  beating  upon 
your  breast,  and  crying,  "  God  be  merciful  to  me  a 
sinner."  Come  to  the  cross  and  the  fountain  filled 
with  blood;  and,  by  the  truth  of  a  hundred  great  and 
precious  promises,  he  will  stretch  his  scarred  hands 
and  say,  "  Thy  sins  be  forgiven  thee." 

Butif  this  were  all,  religion  would  be  indeed  a  selfish 
thing.  The  captain  of  the  "Algona,"  discharged  from 
service,  is  hiding  himself  shamefaced  somewhere. 
His  ship  went  down  and  forty-eight  of  his  crew  and 


;^26  ESTHER    IN    SHUSHAN. 

passengers  went  down  with  it  ;  but  he  swam  ashore  ! 
A  man  may  come  to  heaven  in  that  way,  saved  so  as 
by  fire.  But,  alas  !  it  would  seem  almost  better  to  go 
with  the  outcasts.  No  sheaf  from  the  harvest ;  no 
star  in  one's  crown.  No,  no  ;  this  is  not  to  fulfill  the 
high  vocation  of  a  Christian  life. 

We  have  power  to  convert.  A  stupendous  thought  I 
"  He  that  converteth  a  sinner  from  the  error  of  his 
ways  shall  save  a  soul  from  death  and  hide  a  multitude 
of  sins."  But  how  ?  By  seasonable  words  which  are 
like  apples  of  gold  in  silver  baskets  ;  by  the  example 
of  an  upright  walk  and  conversation  ;  and  by  inter- 
cessory prayer.  Here  is  where  a  man  finds  himself  at 
his  noblest  and  best  ;  on  his  knees  interceding  for 
men.  Moses  was  never  so  great  as  when,  after  the 
sin  of  the  golden  calf,  Yi^,  threw  himself  upon  his  face 
on  the  mountain  and  cried,  "  O,  this  people  have 
sinned  a  great  sin;  if  thou  wilt,  forgive  them — and  if 
not,  blot  me  out  of  thy  book  !"  Hezekiah  was  never  so 
great  as  when,  with  the  tents  of  Sennacherib  all  around 
his  city,  he  knelt,  spread  out  the  scornful  letter  of 
Rabshakeh  and  begged  for  their  deliverance  at  the 
hands  of  God.  Paul,  the  "ugly  little  Jew,"  seems  of 
gigantic  stature  when  he  exclaims,  "  I  could  wish  that 
myself  were  accursed  from  Christ  for  my  brethren, 
my  kinsmen  according  to  the  flesh."  We  stand  rever- 
ently at  the  door  of  Jt^hn  Knox's  closet  while  he  p'eads, 
"  O  God,  give  me  Scotland  or  I  die  !  "  Here  is  our 
coigne  of  vantage  in  the  Christian  life.  We  can  con- 
vert !  Wives  can  save  their  husbands^  parents  can 
save  their  children,  young  men  can  save  their  com- 
rades, masters  can  save  their  servants,  by  the  power 
of  prayer. 


ESTHER    IN    SHUSHAN.  327 

'  There  is  an  eye  that  never  sleeps 

Beneath  the  wing  of  night  ; 
There  is  an  ear  that  never  shuts, 
When  sink  the  beams  of  light. 

"  There  is  an  arm  that  never  tires, 

When  human  strength  gives  way  ; 
There  is  a  love  that  never  fails, 
When  earthly  loves  decay. 

"  That  eye  is  fixed  on  seraph  throngs  ; 

That  arm  upholds  the  sky  ; 
That  ear  is  filled  with  angels'  songs  ; 

That  love  is  throned  on  high. 

"  But  there's  a  power  which  man  can  wield 

When  mortal  aid  is  vain, 
That  eye,  that  arm,  that  love  to  reach. 

That  listening  ear  to  gain. 

"  That  power  is  prayer,  which  soars  on  high, 

Through  Jesus  to  the  throne  ; 
And  moves  the  hand  which  moves  the  world. 

To  bring  salvation  doion." 

II.  Observe  the  outstretched  sceptre  of  the  King  It 
speaks  of  God's  willingness  to  hear  and  answer  us. 
We  pray  for  ourselves  with  faith  ;  we  pray  for  our 
friends  with  misgiving.  Let  us  rather  add  faith  to 
faith  when  we  plead  for  others  ;  for  certainly  the 
good  God  is  pleased  to  hear  an  unselfish  supplication. 
Did  not  the  heart  of  Ahasuerus  respond  to  the  peti- 
tion of  his  beautiful  queen  in  behalf  of  her  people, 
more  readily  and  joyously  than  if  she  had  asked  for 
the  half  of  his  kingdom  or  any  other  personal  favor  ? 

We  are  encouraged  by  great  promises.  Interces- 
sory prayer  falls  within  the  circumscription  of  all 
God's  assurances.  No  limitations  are  put  upon  it. 
No  conditions  are  affixed  to  it.    Ask,  ask,  and  it  shall  be 


328  ESTHER    IN    SHUSHAN. 

given  to  you  ;  for  every  one  that  asketh,  receiveth. 
Oh,  if  the  multitude  of  half-hearted  supplicants,  vi^ho 
are  pleading  for  their  beloved,  could  only  believe  in 
God's  willingness  to  hear.  How  many  mothers 
there  are  like  Rizpah  who  went  out  in  the  time 
of  the  barley  harvest,  spread  sackcloth  upon  the 
barren  rock,  and  watched  beside  her  seven  sons  hang- 
ing on  the  gibbet  ;  fire  in  heart  and  bludgeon  in 
hand,  keeping  away  the  beasts  of  the  field  and  the 
fowls  of  the  air.  But  why  need  the  wayward  die  ? 
Why  need  the  prodigal  perish  in  his  sins,  when 
parents  have  power  to  save  ?  God's  covenant  is  sure  ; 
his  promises  are  "yea"  and  "amen." 

We  are  led  to  believe  in  Christ's  willingness  to 
hear  intercessory  prayer  from  the  analogy  of  his 
earthly  life.  Did  he  refuse  the  request  of  Jairus  who 
besought  him  for  his  daughter  near  to  death  ?  Nay  ; 
he  left  the  feast  where  he  was  being  entertained  and 
went  to  the  sorrowing  father's  house,  passed  through 
the  hired  mourners  that  were  beating  on  their  breasts, 
took  the  little,  cold  hand  in  his,  saying,  Talitha,  cumi; 
and  the  child  arose.  Did  he  refuse  the  prayer  of  the 
Syrophoenician  woman  who  cried,  "  My  daughter  is 
grievously  vexed  with  a  demon  ?  "  His  disciples  en- 
treated, "Send  her  away,  she  troubleth  us."  But  he 
said,  "  Be  it  unto  thee  even  as  thou  wilt."  Did  he 
disregard  the  solicitous  kindness  of  the  four  friends 
who  carried  the  paralytic  up  the  outer  stairway  and 
let  him  down  through  the  roof  into  the  midst  ?  Nay  ; 
it  is  written  that  "  when  he  saw  their  faith  "  he  healed 
his  infirmity  and  forgave  his  sin.  At  the  gateway  of 
Nain  he  had  compassion  on  the  widow  who  was  fol- 
lowing her  son  to  the  grave;  her  tears  were  her  prayer, 
and  he  answered  it.    Wherever  he  went,  the  sick  were 


ESTHER    TN    SHUSHAN. 


329 


brought  on  couches  by  their  friends  and  laid  aloncr 
the  way,  and  he  "healed  them  every  one."  And  this 
Jesus  Christ  is  the  same,  yesterday,  to-day  and  for- 
ever. 

We  are  led  furthermore  to  believe  in  his  willing- 
ness to  hear,  by  the  fact  of  his  own  intercession.  His 
whole  life  indeed  was  intercessory.  The  stretching 
out  of  his  hands  upon  the  cross  was  an  intercessory 
prayer  for  the  children  of  men.  And  in  heaven  he 
ever  liveth  to  make  intercession  for  us.  A  legend 
says  that  the  angel  Sandalphon  v,faits  at  the  outer 
most  gates  of  heaven,  with  his  feet  on  a  ladder  of 
light,  listening.  The  songs  of  the  great  multitude  of 
angels  and  redeemed  come  from  above,  but  he  heeds 
them  not.  The  songs  and  laughter  of  earthly  homes 
are  all  about  him,  but  he  heeds  them  not.  He  heark 
ens  for  the  mother's  cry  in  behalf  of  her  wayward 
son,  for  the  sob  of  a  burdened  heart  bleeding  for 
the  lost  and  wandering  ;  he  bears  these  supplica- 
tions aloft,  lays  them  before  the  throne,  and  they 
turn  to  garlands  at  the  feet  of  God. 

in.  Observe  the  sequel.  Haman  the  Magnificent 
swings  from  the  gallows  tree  ;  the  homes  of  the 
Israelites  are  filled  with  music   and   laughter. 

Joy  is  ever  the  sequel  of  unselfish  toil  and  prayer.. 
The  delight  of  the  Christian  life  is  in  doing  for 
others.  There  is  no  pleasure  like  "  the  generous 
pleasure  of  kindly  deeds."  The  Lord,  at  Sychar,  was 
an  hungered  and  his  disciples  went  away  for  food. 
He  spoke  to  the  woman  of  Samaria,  of  the  living 
water,  and  to  the  people  of  the  town  also  who  came 
about  him.  On  the  return  of  the  disciples  he  said, 
"  I  have  meat  to  eat  that  ye  know  not  of."  The  cry 
of  the  body  for  nourishment  had  been   hushed  by  his 


^36  ESTHER    IN    SHUSHAN. 

eagerness  to  help  ;  the  nobler  passion  had  gotten  the 
upper  hand  of  it.  This  is  the  joy  of  the  Lord,  and  it 
makes  a  heaven  on  earth. 

And  this  is  the  joy  of  heaven  too.  At  the  close  of 
our  Civil  War  when  Lincoln  visited  Richmond  the 
slaves  loosed  the  horses  from  his  carriage  and  drew 
it  through  the  streets,  crying,  "  God  bless  Massa  Lin- 
coln "  !  There  were  men  among  them  whose  backs 
were  scarred  in  a  life-time  of  bondage;  and  he  was 
their  deliverer.  Oh,  there  is  many  a  Caesarian  triumph 
awaiting  the  faithful  up  yonder!  Make  to  yourselves 
friends,  that  they  may  receive  you  into  those  everlast- 
ing habitations. 

I  stand  by  heaven's  gate  and  see  a  man  coming  in 
alone.  Saved;  but  with  no  souls  for  his  hire.  Saved; 
but  with  no  trophies  for  benevolent  faithfulness.  O 
lonely,  lonely  man  !  I  see  another  coming  who 
has  rejoiced  to  spend  and  be  spent  for  others,  and 
what  a  welcome  he  receives  !  What  greeting  and 
hand-clasping  !  Here  are  many  who  have  come  be- 
fore him,  saved  by  his  faithful  toil  and  intercession, 
who  delight  to  receive  him  into  the  joy  of  the  Lord. 

Come,  friends,  let  us  cease  our  selfish  striving  for 
mere  personal  advantage,  spiritual  or  otherwise^  and 
busy  ourselves  in  doing  good.  Let  us  journey  by  the 
king's  highway,  taking  prisoners  of  hope  with  us. 
It  was  intended  that  every  Christian  should  be  a 
priest  unto  God.  And  this  is  a  true  saying,  "They 
that  be  wise  shall  shine  as  the  brightness  of  the  fir- 
mament, and  they  that  turn  many  to  righteousness  as 
the  stars  forever  and  ever." 


ORTHODOXY. 

"  But  speak  thou  the  things  which  become  sound  doctrine." — Title  ii :  i. 

To  begin  with,  orthodoxy  is  not  "my  doxy"  as 
the  common  parlance  puts  it.  If  there  ever  was  a 
time  when  a  minister  could  say,  •'  I  am  Sir  Oracle,  and 
when  I  op€  my  lips  let  no  dog  bark,"  that  time  has 
gone  by.  No  man  living  has  the  right  to  force  a 
formulary  of  belief  upon  another,  nor  has  any  living 
man  the  right  to  receive  his  creed  at  second  hand.  It 
is  the  business  of  each  to  make  the  best  possible  ap- 
plication of  heart,  reason,  and  conscience,  to  every 
proposition  of  faith,  as  each  for  himself  must  answer 
for  his  own  convictions  at  the  judgment  bar  of  God. 
Prove  all  things;  hold  fast  that  which  is  good.  Do 
your  own  thinking.  Hear  what  other  thinkers  have 
to  say,  lend  a  respectful  attention  to  the  Church  and 
council,  and  then  determine  for  yourself  what  you 
will  believe  respecting  the  rjreat  problems  of  the  end- 
less life.     Let  no  man  take  thy  crown  ! 

Still  further,  orthodoxy  is  not  slavish  subscription 
to  the  deliverances  of  the  past.  Of  course  "  tradition  " 
counts.  A  man  would  be  a  fool  not  to  allow  that  the 
researches  and  controversies  of  these  hundreds  of 
years  should  have  their  proper  weight.  What  would 
be  thought  of  a  farmer  who,  throwing  aside  all  labor- 

(330 


332  ORTHODOXY. 

saving  inventions,  should  insist  on  ploughing  with  a 
crooked  stick,  threshing  his  grain  with  a  flail,  and 
grinding  it  with  mortar  and  pestle  ?  He  would  be 
independent  indeed,  but  not  bright.  The  creeds  and 
deliverances  of  the  past  are  labor-saving  conveniences 
for  thoughtful  men.  It  is  a  true  saying  that  a  dwarf 
can  see  farther  than  a  giant,  if  he  stands  on  the 
giant's  shoulders.  No  one  can  afford  to  refuse  the  ad- 
vantage of  this  view-point.  Climb  up,  friend;  climb 
on  the  shoulders  of  the  past;  but  when  you  are  there, 
use  not  the  giant's  eyes  but  your  own.  Let  creeds 
and  catechisms  and  formularies  be  but  steps  upward 
by  which  you  reach  a  magnificent  coigne  of  vantage 
in  your  earnest  quest  for  truth. 

And  further  still,  orthodoxy  must  not  be  regarded 
as  the  mark  of  a  Boeotian  credulity.  There  is  a  dis- 
position on  the  part  of  some  callow  folk  in  these  days 
to  assume  that  all  the  clever  people  are  heretics,  and 
that  loyalty  to  established  truth  is  the  mark  of  a 
torpid  intellect.  The  impression  is  given  that  heresy 
is  somehow  necessary  to  progress — as  if  a  locomotive 
could  not  go  except  on  down  grade  with  open  brakes. 
The  fact  is,  however,  that  the  really  progressive 
thinkers,  who  increase  the  world's  treasure  of  faith, 
are  those  who  give  all  proper  deference  to  established 
facts  and  all  due  regard  to  the  limitations  of  thought. 
It  is  not  the  wild  rovers  of  the  sea  who  find  El  Dora- 
does,  but  such  as  sail  by  chart  and  compass. 

Orthodoxy  is  an  honorable  word.  It  is  associated 
with  the  noblest  episodes  in  history.  It  savors  of  the 
times  when  men  loved  truth  better  than  life.  It  was 
for  his  loyalty  to  conviction  that  Abel  was  slain  beside 
the  altar.  It  was  for  his  devotion  to  right  that  Abram 
left   his   country    and    his    father's    house    and    went 


ORTHODOXY.  333 

forth,  not  knowing  whither  he  went.  It  was  for  their 
orthodoxy  that  the  three  Babylonish  youth  were  cast 
into  the  furnace  of  fire.  The  time  would  fail  me  to 
tell  of  those  who  in  this  cause  had  trial  of  cruel  mock- 
ings  and  scourgings,  yea,  moreover  of  bonds  and  im- 
prisonment ;  were  stoned,  were  sawn  asunder,  were 
slain  with  the  sword  ;  of  whom  the  world  was  not 
worthy.  Nay,  it  was  for  his  devotion  to  ''sound  doc- 
trine "  that  Jesus  himself  set  his  face  steadfastly 
towards  the  cross.  It  is  an  easy  matter  in  these  pip- 
ing times  of  peace  to  point  the  finger  at  the  word 
Orthodoxy  and  make  sport  of  it.  But  there  is  no 
grander  word  in  our  vocabulary.  It  has  been  stained 
with  blood  and  scarified  with  fire.  Its  joints  have 
been  drawn  asunder  and  its  flesh  pulled  with  pinc- 
ers. It  is  covered  with  honorable  scars.  Long  life 
to  it! 

But  we  want  a  definition.  What  is  Orthodoxy?  A 
case  came  before  the  circuit  court  of  Baltimore  some 
time  ago  which  awakened  no  little  interest  in  ecclesi- 
astical circles.  A  gentleman  had  left  the  bulk  of  his 
estate  for  the  erection  of  an  edifice  for  "  the  worship 
of  Jesus  Christ  according  to  the  Orthodox  Baptist 
faith."  The  construction  of  the  will  hinged  upon  the 
meaning  of  the  word  "Orthodox."  It  was  held  by 
the  presiding  judge  that,  in  the  absence  of  a  stale 
church,  it  was  not  competent  for  the  court  to  deter- 
mine what  is  Orthodox  and  what  not.  In  other 
words,  that  Orthodoxy  is  a  word  without  a  definition. 
It  is  not  for  us  to  criticise  that  opinion  in  its  legal 
aspects,  but  we  may  venture  to  dissent  in  so  far  as  it 
suggests  that  the  word  is  without  a  very  distinct  sig- 
nificance. 

It    is    true    that    the   word    Orthodoxy    does    not 


334  ORTHODOXY. 

occur  in  Scripture  ;  but  for  that  matter  neither 
does  creed  or  incarnation;  but  the  fact  is  distinctly 
there.  "The  time  will  come,",  writes  Paul  to  Tim- 
othy, "  when  they  will  not  endure  sound  doctrine." 
And  again  in  his  Epistle  to  Titus,  "Speak  thou  the 
things  which  become  sound  doctrine."  Etymologi- 
cally  it  is  precisely  that,  ort/ie  doxa,  "sound  doctrine." 

Historically,  it  means  loyalty  to  the  formularies 
of  any  particular  bodies.  In  this  sense  all  depends 
upon  the  environment.  An  orthodox  Mohammedan 
is  one  who  believes  that  there  is  only  one  God 
and  Mohammed  is  his  prophet.  An  orthodox  Unit- 
arian is  one  who  believes  that  Jesus  of  Nazareth  is 
not  the  divine  Son  of  God.  An  orthodox  Episco- 
palian is  one  who  believes  in  the  Thirty-nine  Articles. 
An  orthodox  Reformed  or  Presbyterian  is  one  who 
believes  in  the  system  of  doctrine  contained  in  the 
Calvinistic  symbols,  such  as  the  Canons  of  Dort 
and  the  Westminster  Confession  of  Faith. 

But  there  is  a  larger  sense  in  which  the  word  is 
applied  to  the  universal  fellowship  of  believers  in 
Christ.  An  Orthodox  Christian  is  one  who  believes  in 
the  truths  which  are  held  in  common  by  the  universal 
Church  of  Christ.  We  say,  "I  believe  in  the  Holy 
Catholic  Church  ;  "  that  is,  the  Church  made  up  of  all 
denominations  which  receive  the  fundamentals  of  the 
gospel  of  Christ.  There  is  no  difficulty  in  understand- 
ing what  this  sort  of  Orthodoxy  means,  unless, 
indeed,  there  is  a  desire  to  misunderstand  it. 

I.  The  life  of  Christian  Orthodoxy  is  Christ.  He  Js 
its  Alpha  and  Omega.  He  is  first,  last,  midst  and 
all  in  all.  It  does  not  follow,  however,  that  a  man  is 
orthodox  because  he  says  he  believes  in  Christ.  This 
declaration  may  be  the  subterfuge  of  those  who  are 


ORTHODOXY.  335 

constantly  recreant  to  the  fundamental  truths  which 
centre  in  him,  or  of  those  who  repose  only  a  partial 
faith  in  him.  There  are  many  in  our  time  who  use  the 
name  of  Jesus  as  the  specious  term  of  an  exclusively 
humanitarian  religion.  They  paint  his  character  in 
glowing  colors,  saying,  "  Behold  ^him  as  he  goes 
about  doing  good;  opening  blind  eyes,  healing  the 
sick,  comforting  the  sorrowing  and  making  life 
sweeter  and  purer.  What  is  better  than  to  live  like 
this?  Creeds  are  nothing,  dogma  is  nothing,  the 
Scriptures  are  a  matter  of  little  moment.  Why  dis- 
cuss these  minor  points  ?  Let  Christ  be  all  and  in 
all." 

It  is  a  pity  to  say  aught  against  this  form  of  belief 
and  manner  of  life.  Nevertheless  it  should  be  un- 
derstood that  Christ  must  not  be  dismembered.  If 
we  receive  him  at  all,  we  must  receive  him  every  way. 
He  offers  himself  not  only  as  our  Exemplar  in  ben- 
evolence, but  as  our  Prophet,  Priest  and  King.  To 
rejr^ct  his  demands  at  any  point  is  practically  to 
reject  him  in  to  to. 

(i.)  He  offers  himself  as  our  Priest.  He  stands  on 
Calvary  as  our  substitute  to  make  expiation  for  our 
sin.  He  takes  the  heart  out  of  his  own  bosom  and 
lays  it  throbbing  on  the  altar  there.  He  is  wounded 
for  our  transgressions  and  bruised  for  our  iniquities, 
that  by  his  stripes  we  may  be  healed.  To  deny  that 
is  to  make  him  a  deceiver.  If  we  believe  in  Christ, 
we  must  believe  in  the  atoning  power  of  the  blood 
that  he  shed  for  us. 

(2.)  He  is  our  Prophet;  that  is,  our  Teacher  in 
spiritual  things.  His  Word  is  our  court  of  last  ap- 
peal. He  has  something  to  say  as  to  God;  as  to  the 
heinousness  of  sin;  as  to  the  spiritual  death  which  fol- 


2;^6  OKTHoDUXY. 

lows — the  worm  that  dieth  not,  the  fire  that  is  not 
quenched;  as  to  life  and  immortality, — the  resurrec- 
tion body  and  the  final  judgment.  If  we  receive 
Christ  in  sincerity,  we  must  accept  his  word  as  a  final 
statement  of  truth. 

(3.)  He  is  our  King.  "  Ye  call  me  Master  and  Lord, 
and  ye  say  well,  for  so  I  am."  He  has  much  to  say  as 
to  the  manner  of  our  daily  life.  He  utters  a  distinct 
injunction  as  to  the  sacramental  table:  "Take,  eat; 
do  this  in  remembrance  of  me  "  He  lays  upon  us  a 
command  as  to  the  great  propaganda:  "Go  ye,  into 
all  the  world  and  evangelize."  If  we  accept  Christ, 
we  should  recognize  his  authority  and  should  not 
hesitate  to  obey  him.  "  Ye  are  my  disciples  if  ye  do 
whatsoever  I  command  you."  "Whatsoever  he  saith 
unto  you,  do  it." 

II.  T/ie  symbol  of  Christian  Orthodoxy  is  the  Bible. 
The  symbols  of  denominational  Orthodoxy  are  the 
standards  of  the  various  bodies  of  believers  in  Christ. 
There  is,  however,  a  larger  fellowship  of  which  we, 
say,  "  I  believe  in  the  Holy  Catholic  Church."  The 
symbol  of  this  larger  fellowship  is  the  Bible  and  the 
Bible  only. 

(i.)  If  it  be  said  that  Christ  is  enough,  we  answer. 
The  Scriptures  are  the  only  authoritative  source  of 
information  respecting  Christ.  Christ  without  the 
Scriptures  is  a  mere  name  and  quite  meaninglessexcept 
for  sentimental  uses.  You  believe  in  Christ  ?  What 
Christ  ?  The  Christ  of  history.  Then  there  is  a 
history  of  Christ?  Yes;  the  Bible.  Do  you  mean  the 
New  Testament  ?  No  ;  Old  Testament  and  New  Tes- 
tament. The  Scriptures  are  Christological  from  be- 
ginning to  end.  As  it  takes  two  hemispheres  to  make 
a  world,   so  it  requires  the  two  Testaments  to  make 


ORTHODOXY.  337 

one  complete  record  of  Christ.  But  why  must 
I  believe  in  the  Scriptures?  Is  it  not  enough  that 
Christ  should  be  everything  to  me  ?  No  ;  Christ 
as  the  incarnate  Word,  and  the  Scriptures  as  the 
written  Word,  make  together  a  complete  revelation — 
the  binomial  Word  of  God.  So  then,  your  religion 
is  the  religion  of  a  book?  Yes;  the  religion  of  the  only 
begotten  Son  of  God  as  he  is  reliably  described  in  a 
divine  book. 

It  is  like  this  :  You  go  to  the  Water  Com- 
missioner and  say,  "I  want  water  in  my  house 
immediately;  we  must  have  it  or  die."  "Well, 
don't  worry,"  he  answers.  "It  is  an  easy  matter  to 
get  water  there.  We'll  have  the  pipes  put  in  right 
away."  "Pipes?  Who  said  anything  about  pipes  ? 
It's  water  we  want."  "But,  my  friend,  you've  got 
to  get  the  water  through  the  pipes.  It's  pipes  or 
no  water."  And  you  submit  to  it.  So  it  is  the  Bible 
or  no  Christ,  because  the  Bible  is  the  medium  through 
which  he  is  revealed  or  conveyed  to  us. 

(2.)  Let  it  be  observed  that  Christ  himself  accepted 
the  Scriptures  as  accurately  revealing  himself  and  the 
plan  of  salvation  which  centres  in  him.  He  was 
thoroughly  familiar  with  it.  He  quoted  from  Genesis, 
Exodus,  Leviticus,  Numbers,  Deuteronomy,  Samuel, 
Kings,  Chronicles,  Psalms,  Proverbs,  Songs  of  Sol- 
omon, Isaiah,  Jeremiah,  Ezekiel,  Daniel  and  most  of 
the  Minor  Prophets.  He  made  corroborative  refer- 
ence to  the  stories  of  Adam  and  Eve,  Abel,  Noah,  the 
Flood,  Abraham,  the  Destruction  of  Sodom,  Lot's 
wife,  Jacob's  ladder,  the  Burning  Bush,  the  Manna, 
the  Brazen  Serpent,  the  Queen  of  Sheba,  Jonah  in  the 
whale's  belly  and  other  portions  of  the  truth  which 
have  been  called  in  question  during  these  last  days. 


338  ORTHODOXY. 

It  is  a  matter  of  grave  significance,  furthermore, 
that  Jesus  himself  never  said  a  word  nor  gave  an 
intimation  of  any  sort  whatever,  that  any  portion 
of  the  Scriptures  was  other  than  absolutely  trust- 
worth3^  Either  he  did  not  know  as  much  as  some 
of  our  modern  destructive  critics  with  respect  to 
the  Bible,  or  else  he  intended  to  convey  a  wrong 
impression,  or  else  he  believed  the  Scriptures  to 
be  inerrant.  The  conclusion  is  irresistible.  If  we 
accept  Christ  we  must  also  accept  his  view  of  the 
Scriptures  as  the  Word  of  God. 

(3.)  He  commended  the  Scriptures  to  us  in  terms 
which  should  be  decisive!  "Search  the  Scriptures,  for 
in  them  ye  think  ye  have  eternal  life  and  these  are  they 
which  testify  of  me."  Search  for  yourselves  with 
liberty  of  personal  interpretation.  Search  them  with 
the  help  of  all  the  attainable  lights  of  sound  scholar- 
ship.    Search  them  as  honest  men. 

III.  The  administrator  of  Christian  Orthodoxy  is  the 
Holy  Ghost.  Let  us  be  thankful  that  we  are  living 
in  a  time  when  the  Holy  Ghost  is  more  honored  than 
formerly  as  the  Paraclete,  or  constant  Helper  in 
spiritual  things. 

(i.)  He  reveals  the  truth  of  the  Scriptures.  Spiritual 
things  are  spiritually  discerned.  I  stand  in  the  wheel- 
house  of  an  ocean  steamer  looking  in  a  bewildered 
way  on  the  Marine  Reports  which  are  written  in 
cipher  and  hieroglyphics  ;  but  presently  the  captain, 
standing  by  and  seeing  my  bewilderment,  makes  all 
plain.  He  holds  the  key.  So  in  my  unaided  wisdom 
I  look  upon  the  Scriptures  and  they  are  as  if  written 
in  an  unknown  tongue.  If  I  will,  however,  the  Holy 
Ghost  anoints  my  eyes  and  throws  a  light  upon  the 


ORTHODOXY.  339 

pages  of  Scriptures,  so  that  I  see  in  them  the  treasures 
of  truth;  lo,  they  are  full  of  the  knowledge  of  God. 

(2.)  He  takes  of  the  things  of  Jesus  and  shows  them 
unto  us.  Here  I  stand  beside  the  manger,  crying, 
"Great  is  the  mystery  of  Godliness,  God  manifest  in 
the  flesh."  He  makes  the  incarnation  clear  to  me. 
When  I  stand  at  Calvary,  philosophizing  as  many 
excellent  men  have  done  with  reference  to  the 
atonement,  he  makes  it  as  simple  as  is  a  mother'  s  love 
to  the  infant  on  her  breast,  saying  simply,  "God  so 
loved  the  world."  When  I  stand  at  the  open  grave 
in  Joseph'  s  garden  querying,  "  Does  death  end  all  ? " 
he  points  away  to  the  open  heavens — the  living 
Christ  and  the  Father's  house  with  many  mansions. 

(3.)  He  leads  us  into  all  truth.  "  It  is  expedient 
that  I  go  away,"  said  Jesus,  "  for  if  I  go  not  away  the 
Paraclete  will  not  come  ;  and  when  he  is  come  he  will 
lead  you  into  all  truth."  If  we  have  fallen  into  heresy 
of  any  sort  whatever,  it  is  simply  and  solely  because 
we  have  not  been  willing  that  the  Holy  Ghost  should 
guide  us.  There  is  a  desperate  and  intolerable  pride 
of  human  wisdom  which  is  defiantly  opposed  to  the 
work  of  the  Holy  Ghost.  The  promise  is,  "If  any  of 
you  lack  wisdom,  let  him  ask  of  God  who  giveth  to  all 
men  liberally  and  upbraideth  not;  and  it  shall  be 
given  him." 

It  is  my  hope  that  as  the  result  of  this  meditation, 
we  shall  think  a  little  more  kindly  of  Orthodoxy.  Of 
late  it  has  been  the  fashion  to  deride  it.  The  new 
school  of  thinkers  have  smeared  its  face  with  phospho- 
rus, crowned  it  with  cap  and  bells,  and  put  it  in  the 
stocks  to  be  gazed  at.  But,  moved  by  the  love  of 
truth,  devotion  to  principle,  and  fealty  to  God,  let  us 
uncover  and  do  obeisance  as  we  pass  by. 


34©  ORTHODOXY. 

We  are  grieved  just  now  for  the  sorrows  of  the 
Armenians.  Their  homes  have  been  burned,  their 
villages  destroyed,  their  liberties  taken  away,  their 
wives  and  daughters  dishonored,  and  a  hundred 
thousand  oT  them  have  been  butchered  in  cold  blood. 
And  why?  Is  it  not  all  unnecessary  ?  Did  not  the 
Sultan  long  ago  make  them  a  most  reasonable  propo- 
sition? "You  shall  be  treated  with  all  due  consider- 
ation, if  only  you  will  utter  the  formula,  'God  is  God 
and  Mohammed  is  his  Prophet.'  Nay,  if  you  will 
only  lift  your  finger  in  token  of  assent  to  it."  But, 
blessed  be  God,  they  would  not  !  There  is  a  spirit  in 
man.  They  would  not  accept  life  on  such  contempti- 
ble terms.  They  preferred  to  die  rather  than  sur- 
render their  convictions  of  truth.  That  is  Orthodoxy. 
And  in  the  long  run,  when  right  and  expediency  shall 
have  ended  their  strife  and  the  light  of  eternity  shall 
shine  upon  nations  and  individual  lives,  it  will  be 
found  that  Orthodoxy  was  worth  dying  for.  Sto  pro 
veritate.  Have  your  convictions.  Is  there  a  sense  of 
duty  and  assurance  of  truth  deep  at  the  centre  of 
your  soul  ?  Then  by  your  hope  of  eternal  blessedness 
stand  for  it! 


"HE   IS  APPREHENDED   IN   THE 
GARDEN." 

Judas  then,  having  received  a  band  of  men  and  officers  from  the  chief  priests 
and  Pharisees,  comeih  thither  with  lanterns  and  torches  and  weapons." 
— Jno.  xviii.  3. 

On  a  moonlight  night  in  a  garden  just  outside  the 
walls  of  Jerusalem  was  gathered  the  most  historic 
group  that  ever  came  together  on  earth.  If  the  Czar 
of  Russia  Queen  Victoria,  the  Mikado,  the  Emperor 
of  China,  the  War  Lord  of  Germany  and  the  Presi- 
dent of  the  United  States  were  all  to  meet  in  confer- 
ence they  would  not  form  such  an  historic  assemblage 
as  this.  The  central  figure  in  this  group  is  Jesus  of 
Nazareth,  claiming  to  be  Emmanuel, — that  is,  God 
with  us.  He  bears  no  outward  mark  to  distinguish 
him  from  other  men,  and  yet  all  the  great  problems 
of  subsequent  centuries  were  destined  to  revolve  about 
him.  He  has  just  come  from  a  stupendous  struggle 
under  the  shadow  of  the  olive  trees,  where  the  purple 
cup  of  death  was  pressed  to  his  lips  ;  the  marks  of 
that  conflict  are  still  upon  him.  Near  by  are  John 
and  James,  the  Sons  of  Thunder  ;  Peter,  the  Man  of 
Rock;  and  the  other  disciples,  with  a  single  exception. 
One  is  missing  ;  where  is  he  ? 

On  the  same  memorable  night  the  door  of  the  high 
priest's   palace   in  Jerusalem  was    flung    open  and  a 

(341) 


342  HE    IS    APPREHENDED    IN    THE    GARDEN. 

Strange  company  issued  from  it.  In  front  was  Judas, 
the  missing  one  of  the  twelve  ;  then  came  scribes, 
members  of  the  Sanhedrin,  soldiers  and  others. 
They  were  armed  with  swords  and  staves  and  carried 
lanterns  ;  for,  though  it  was  the  time  of  the  paschal 
moon,  they  were  going  to  the  heights  beyond  the 
Kedron  to  search  for  a  malefactor,  and  there  were 
many  lurking  places  there.  As  this  company  passed 
along  the  streets,  they  were  joined  by  many  of  the 
people  ;  they  passed  out  at  the  north  gate,  down  into 
the  dark  valley  of  the  Kedron,  up  the  slope  of  Olivet, 
with  the  moon  shining  on  their  faces,  until  they 
reached  the  garden.  Here  let  us  pause  and  observe 
them  ;  for  they  constitute  a  typical  company  of  the 
enemies  of  Christ.  We  have  their  counterpart  in 
these  days. 

I.  Judas,  the  man  of  Kerioth.  He  has  no  friends. 
There  are  indeed  those  who  would  mitigate  his  guilt 
by  representing  that  he  simply  wished,  in  the  betrayal 
of  Christ,  to  precipitate  the  setting  up  of  his  earthly 
throne  ;  but  there  is  nothing  in  this.  He  was  a  wil- 
ful, deliberate  betrayer  of  his  Lord  ;  a  rebel  against 
the  truth  and  righteousness  of  the  kingdom  of  God. 
In  brief,  he  was  a  hypocrite.  The  word  means, 
"  under  a  mask."  A  hypocrite  is  not  one  who  unwit- 
tingly deceives  himself  and  others,  but  one  who,  like 
Judas,  steals  the  livery  of  heaven  to  serve  the  devil  in. 
The  punishment  is  measured  by  the  guilt.  Dante 
leads  us  down  through  his  series  of  hells  until  he 
comes  to  the  deepest,  darkest  place  of  torture,  the  sea 
of  ice,  where  he  shows  us  Judas  transfixed  in 
unimaginable  pain.  We  may  not  penetrate  the  mys- 
teries of  the  unseen  world  as  boldly  as  the  poet  does; 
but  we  recall  the  significant  words  of  Jesus,  "  It  were 


*'he  is  apprehended  in  the  garden.  '        343 

better  for  that  man  had  he  never  been  born."  For 
the  better  understanding  of  that  word,  let  us  see 
Judas  in  the  hall  Gazith  bargaining,  under  the  malig- 
nant inspiration  of  envy  and  covetousness,  to  deliver 
his  Lord  for  thirty  pieces  of  silver.  Let  us  see  him  a 
little  later  when  his  treason  had  been  consummated, 
returning  to  the  temple,  his  face  distorted  with  a 
tragic  remorse,  flinging  down  at  the  feet  of  the 
rabbis  those  blood-stained  pieces  of  silver,  with 
the  cry,  "  I  have  betrayed  innocent  blood  !  "  Let 
us  then  go  out  to  the  cliff  above  the  Valley  of 
Hinnom  and  see  his  body  swinging  from  yonder  tree 
in  the  night  wind.  So  shall  we,  perhaps,  gain  a 
measurable  apprehension  of  the  significance  of  that 
sentence,  "It  were  better  for  him  had  he  never  been 
born." 

And  the  lesson  is  sincerity.  Let  us  be  true  to  our 
convictions.  "To  counterfeit  is  death."  Let  us  be 
what  we  seem  to  be.  Lord  Bacon  says,  "An  ill  man 
is  always  ill,  but  he  is  worst  who  pretends  to  be  a 
saint."  The  original  meaning  of  the  word  sincere  is 
said  to  be,  "tried  by  the  sun."  Honesty  is  transpar- 
ency. Let  us  see  that  all  our  graces  are  translucent, 
inasmuch  as  presently  we  must  stand  in  our  true 
characters  in  the  light  of  the  countenance  of  God. 

II.  Close  after  Judas  follow  the  Rabbis.  And 
what  an  opportunity  was  theirs  !  They  were  the  re- 
ligious teachers  who,  having  special  charge  of  the 
oracles,  should  have  been  familiar  with  messianic 
prophecy.  They  were  the  leaders  of  the  people,  the 
makers  of  public  sentiment.  At  this  juncture  it  would 
appear,  had  they  been  so  disposed,  they  might  have 
swung  all  Jewry  into  line  with  the  redemptive  pur- 
poses of  God.    But,  alas  !  two  things  were  in  the  way: 


344  HE    IS    APPREHENDED    IN    THE    GARDEN. 

(i)  Pride;  the  pride  of  intellect.  They  had  made 
such  acquisitions  in  rabbinical  lore  that  they  were 
unwilling  to  be  taught  by  any  man,  and  least  of  all 
by  this  Nazarene  carpenter  !  They  saw  him  standing 
in  Solomon's  Porch  with  the  people  gathered  about 
him,  touching  with  an  unparalleled  boldness  the  great 
spiritual  problems  which  had  defied  all  the  wisdom  of 
the  schools.  "Is  not  this  the  son  of  Joseph  ?"  they 
asked.  "And  whence  hath  this  man  letters  ? "  "Shall 
he  teach  us  ?  " 

"  A  little  learning  is  a  dangerous  thing  ; 
Drink  deep  or  taste  not  the  Pierian  spring." 

But,  unfortunately  for  us,  we  cannot  drink  deep;  we 
can  only  at  the  best  wet  our  lips  at  the  Pierian  springs. 
Pride  ill  becomes  the  wisest  among  us.  "He  who 
knows  his  own  ignorance,"  said  Socrates,  "  is  on  the 
way  to  knowing  more."  And  when  we  stop  to  re- 
flect, how  preposterous  is  our  assumption  of  wisdom 
in  the  presence  of  the  omniscient  One.  The  light  of 
our  intellect  is  as  the  infinitesimal  spark  in  the  eye  of  a 
snail  to  the  glory  of  the  noonday  sun  that  shrivels  it. 
(2)  Prejudice.  They  had  their  own  opinions  of 
Messiah.  He  must  come  wearing  a  crown,  and  show 
himself,  by  outward  pomp  and  circumstance,  worthy 
to  restore  the  glory  to  Israel.  A  thoughtful  reference 
to  their  oracles  would  have  corrected  this  misconcep- 
tion, but  unfortunately  "a  man  convinced  against  his 
will  is  of  the  same  opinion  still."  Prejudice  is  like  a 
jaundiced  eye;  all  things  look  yellow  to  it;  the  sea, 
the  verdant  fields,  the  overarching  sky,  all  yeilow,  be- 
cause the  eye  itself  is  so.  God  save  us  from  pride 
and  prejudice.  If  we  would  make  a  voyage,  we  must 
begin  by  hoisting  the  anchor.     If  we  would  attain  to 


"he  is  apprehended  im  the  garden."        345 

truth,  we  must  cut  loose  from  all  ill-formed  prejudg- 
ments, hold  ourselves  open  to  convictions,  and  be 
willing  to  see.  The  same  Jesus  who  taught  in  Solo- 
mon's Porch  is  still  teaching  among  us.  He  who 
rightly  apprehends  the  value  of  wisdom  and  sincerely 
desires  to  acquire  it,  will  lend  a  listening  ear  despite 
the  confusing  clamor  from  within  and  without,  saying, 
"  If  this  be  truth,  I  will  receive  it." 

III.  Then  tJie  Soldiers.  There  is  something  to  be 
said  for  them;  for  they  were  under  orders  and  accus- 
tomed to  obey.  Had  any  of  them  desired  to  befriend 
Christ,  he  would  have  found  circumstances  greatly 
against  him.  But  what  of  that?  Are  not  circum- 
stances against  us  all  ? 

(i )  Are  we  not  all  under  the  constraint  of  heredity? 
The  blood  of  long  generations  of  sinners  is  in  our 
veins;  but  this  furnishes  no  excuse  for  ill-doing. 
Nero  was  the  son  of  a  father  who  drove  over  a  beg- 
gar in  Appia  Via,  struck  out  a  soldier's  eye  in  a 
quarrel  in  the  forum,  and  killed  a  freedman  for  fail- 
ing to  drink  enough  to  please  him.  Thus  the  heir-ap- 
parent to  the  Roman  throne  inherited  the  disposition 
of  a  tiger;  was  he  then  to  blame  for  it  ?  Aye;  greatly 
to  blame  for  giving  way  to  it.  We  are  all  alike 
under  the  curse  of  such  inheritance.  One  man  has 
intemperance  running  hot  in  his  blood,  another  licen- 
tiousness, another  avarice;  and  others  still  inherit 
the  less  conspicuous,  but  not  less  heinous,  vices.  A 
large  part  of  the  serious  business  of  our  life  is  to  fight 
against  our  ancestors.  The  man  who  excuses  him- 
self for  giving  way  to  an  evil  disposition  on  the 
ground  of  heredity  is  a  coward.  It  was  bad  enough 
for  Adam  to  throw  the  blame  of  his  transgression  on 
his  wife;  it  is  incomparably  worse  and  meaner  for  one 


346        "he  is  apprehended  in  the  garden." 

to  blame  his  forbears.  The  thing  to  do  is  to  make  a 
brave  struggle  and  triumph  over  an  evil  heredity. 
And,  blessed  be  God,  this  is  possible,  has  been  proven 
to  be  possible  ten  thousand  times  ten  thousand  times. 
Here  is  the  key  to  Samson's  riddle:  "  Out  of  the  eater 
is  come  forth  meat,  and  out  of  the  strong  is  come 
forth  sweetness." 

(2)  Environment.  No  man  finds  it  easy  to  live  a 
righteous  life  or  build  up  a  noble  character.  There 
are  difficulties  all  about  him  and  obstacles  ever  in  the 
way.  But  the  mark  of  true  greatness  is  to  overcome 
them  and  rise  above  them.  One  of  the  best  men  I 
have  ever  known,  was  born  in  the  slums  of  New  York 
of  parents  who  were  no  better  than  they  ought  to  be. 
His  home  was  next  door  to  a  distillery;  and  he  has 
told  me  that  when  he  was  a  lad  of  eight  years,  it  was 
no  uncommon  thing  for  him  to  lie  down  under  the 
mash  tubs  where  he  could  catch  the  intoxicating  drip- 
pings, and  be  carried  home  by  his  mother  at  evening 
sodden  with  drink.  But  there  came  a  time  in  his 
early  manhood  when  he  determined  that  neither  he- 
redity nor  environment  should  get  the  better  of  him; 
but  that,  by  the  grace  of  God,  he  would  prove  him- 
self a  man.     To-day  he  is  one  of  the  most  successful 

ministers  of  Christ. 

(3)  Habit.  As  if  it  were  not  enough  that  our  an- 
cestors and  companions  should  be  against  us,  we 
bind  ourselves  with  fetters  and  manacles;  and  true 
manliness  becomes  more  and  more  difficult  as  the 
years  pass  on.  But  the  comforting  thought  is  that 
God  stands  ready  with  his  sovereign  and  omnipotent 
relief,  and  there  is  no  living  man  who  cannot,  thus 
reinforced,  break  these  bands  of  habit  as  Samson 
broke  the  green  withes  wherewith  they  bound  him. 


"he  is  apprehendf.I)  in  the  carden.  347 

No    man    can    excuse   himself  for   sin,  by  saying,  "  I 
cannot  help  it."     By  God's  grace  he  can  help  it. 

"  Toil  on; 


In  hope  o'ercome  the  steeps  God  set  for  thee, 

For  past  the  Alpine  summits  of  great  toil  lieth  thine  Italy." 

No  doubt  the  soldiers  who  went  out  against  Jesus 
on  that  memorable  night  would  have  found  it  difficult 
to  resist  the  current  of  opposition  to  Christ;  but  that 
it  was  not  impossible  is  proven  by  the  fact  that  one, 
who  was  probably  one  of  their  number — the  centurion 
to  whom  was  assigned  the  task  of  superintending  the 
crucifixion  of  Jesus — was  himself  convicted  and  con- 
vinced and  moved  to  say,  "Verily,  this  was  the  Son 
of  God." 

IV.  Then  came  the  People ;  a  rabble  made  up 
from  the  multitude  who  are  gathered  from  all  direc- 
tions to  attend  the  feast.  There  were  traders,  shep- 
herds, vine  dressers,  camel-drivers,  artisans,  all  sorts 
and  conditions  of  men.  They  correspond  to  the 
lapsed  masses  of  our  time — the  unchurched  multi- 
tudes, who  fall  in  impulsively  with  every  popular 
movement,  except  that  which  impels  toward  accept- 
ance of  divine  grace  in  the  gospel  of  Christ.  Where 
is  the  trouble  ? 

(i)  They  do  not  think.  They  do  not  stop  to  con- 
sider seriously  the  great  problems  and  the  verities 
which  center  in  Christ.  The  common  sin  of  every 
age  is  heedlessness.  "For  want  of  a  nail,  the  shoe 
was  lost  ;  for  want  of  a  shoe,  the  horse  was  lost ;  for 
want  of  a  horse,  the  rider  was  lost ;  for  want  of  a 
rider,  the  kingdom  was  lost.  '  The  average  man  is  so 
busy  with  the  common  cares  of  life — the  bread-and- 
butter  work,  the  gaining  of  a  livelihood,  the  winning 


34^        "he  is  apprehended  in  the  garden." 

of  a  competence — that  the  greater  matters  of  truth 
and  righteousness  are  little  or  nothing  to  him. 

(2)  They  run  with  the  multitude,  doing  as  others 
do.  When  Napoleon  returned  from  his  Austrian  cam- 
paign, he  was  received  with  bonfires  and  huzzas.  One 
f)f  his  marshals  remarking  upon  the  devotion  of  the 
people  to  his  cause,  he  replied  "  Yes  ;  but  they  would 
follow  me  just  as  eagerly  to  prison  and  the  guillo- 
tine." And  the  sequel  proved  it.  So  is  it  ever. 
Those  who  to-day  receive  the  Christ  at  the  city  gates 
with  shouts  of  '*  Hosanna  !  Hosanna  to  the  Son  of 
David  !  "  will  to-morrow  fall  in  with  the  rabble  who 
cry,  "  Crucify  him  !  crucify  him  !  " 

Let  us  have  the  courage,  good  friends,  to  stand  by 
ourselves  while  the  multitude  surges  by.  Let  us  do 
our  own  thinking.  Let  us  read  our  Bibles  for  our- 
selves with  the  light  which  the  Holy  Spirit  gives  us. 
Let  us  gaze  with  our  own  eyes  at  the  cross,  until  the 
eye  affecteth  the  heart  and  we  believe  in  him.  It  is 
written  that  when  Jesus  was  dying  on  the  cross,  "  The 
people  stood  beholding."  The  coldness  of  that  word 
makes  us  shiver.  They  stood  beholding  with  dull 
eyes,  while  the  heart  of  the  Saviour  yonder  on  the 
cross  was  breaking  under  the  burden  of  their  sins. 
O,  if  they  had  known  !  And  they  would  have  known, 
had  they  stopped  to  reflect,  had  they  been  willing  to 
reason  for  themselves.  Yet,  our  condemnation  under 
like  conditions  is  greater  than  theirs.  "O  foolish 
Galatians,  who  hath  bewitched  you,  that  ye  should 
not  obey  the  truth,  before  whose  eyes  Jesus  Christ 
hath  been  evidently  set  forth,  crucified  among  you?  " 

But  while  we  have  been  taking  counsel  together, 
the  band  has  entered  the  garden.  They  are  peering, 
lantern  in  hand,  here  and  there  into  the  dense  shadows. 


"he    is    AITKEHENDED    IN    THE    GARDEN."  349 

Lo,  yonder  he  stands;  pale,  worn,  with  a  forecast  of 
the  last  agony  upon  him.  The  torchlight  falls  weirdly 
on  his  face.  "  Whom  seek  ye  ?  "  "  Jesus  of  Nazareth  " 
"I  am  he."  They  lead  him  away  to  judgment  and 
thence  to  the  cross. 

The  three  hours  of  vicarious  pain  are  over;  the 
Galilean  is  dead  ! 

Time  passes  ;  and  by  the  banks  of  the  Tigris, 
worsted  in  a  vain  struggle  against  the  increasing 
power  of  the  gospel  and  wounded  unto  death,  Julian 
the  Apostate  clutches  the  earth  and  cries,  "Galilean, 
thou  hast  conquered  !  " 

Time  passes  ;  and  Constantine  marching  back 
from  Saxa-Rubra,  where  he  won  his  famous  victory 
against  the  old  herdsman  emperor,  plants  the  red 
cross  banner  of  Jesus  in  the  Forum  at  Rome. 

Time  passes;  and  under  the  oaks  of  Britain,  be- 
side the  cromlechs,  the  missionary  Augustine  preaches 
the  gospel  to  the  Druid  worshippers. 

Time  passes;  and  Columbus  plants  the  red  cross 
banner  on  the  shores  of  the  new  world,  christening  it 
Sa?i  Salvador,  "Land  of  the  Saviour." 

Time  passes  ;  and  missionaries  are  going  every- 
where, their  feet  beautiful  upon  the  mountains,  to 
carry  into  the  regions  of  darkness  and  the  habitations 
of  death  the  unsearchable  riches  of  the  gospel  of 
Christ. 

Time  passes  ;  and  the  world  grows  brighter  and 
brighter,  and  the  day  approaches  when  the  clouds 
above  shall  part  asunder,  and  he  whose  right  it  is  to 
reign,  shall  come  to  be  king  over  all  and  blessed  for- 
ever. In  that  day  his  faithful  friends  shall  rejoice  at 
his  appearing,  and  they  that  pierced  him  shall  behold 


350  HE    IS    APPREHENDED    IN    THE    GARDEN. 

him.     Let  us  be  getting  ready,  friends,  for  the  coro- 
nation. 

"  All  hail  the  power  of  Jesus'  name  ! 
Let  angels  prostrate  fall  ; 
Bring  forth  the  royal  diadem, 
And  crown  Him  Lord  of  all. 

Sinners,  whose  love  can  ne'er  forget 

The  wormwood  and  the  gall, 
Go,  spread  your  trophies  at  His  feet, 

And  crown  Him  Lord  of  all. 

O  that  with  yonder  sacred  throng, 

We  at  His  feet  may  fall; 
We'll  join  the  everlasting  song. 

And  crown  Him  Lord  of  all," 


HOW  DAVID  THOUGHT  OF  THE 
FORGIVENESS  OF  SIN. 

"  Blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is  covered." —Ps. 
xxxii.  I.  "Even  as  David  also  describeth  the  blessedness  of  the  man 
unto  whom  God  imputeth  righteousness  without  works,  saying,  tJlessed 
are  they  whose  iniquities  are  forgiven,  and  whose  sins  are  covered."— 
Romans  iv.  6,  7. 

We  have  a  peculiar  expression  here,  known  as  the 
*'  plural  of  emphasis."  In  like  manner  when  the  He- 
brews wished  to  name  the  greatest  of  monsters  they 
said,  Behemoth,  a  plural  word  meaning  "  beasts."  So 
the  words  of  the  Psalmist  would  be  more  accurately 
rendered,  "O  the  blessednesses  of  the  man  whose  trans- 
gression is  forgiven."  The  singular  number  would 
not  express  it.  Joy  upon  joy  !  Numberless  pleasures! 
O  the  felicities  of  the  pardoned  soul  ! 

The  Apostle  Paul  attributes  this  saying  to 
David.  Some  of  the  higher  critics  insist  that  David 
had  nothing  to  do  with  it.  But  we  old-fashioned  folk 
must  be  permitted  to  believe  that  Paul  was  probably 
as  familiar  with  correct  Biblical  exegesis  as  those  who 
take  issue  with  him.  And  particularly  since  the 
higher  critics  have  nothing  to  proceed  upon  except 
what  they  cali  "internal  evidence" — that  is,  David 
could  not  have  written  this  Psalm  because  it  does  not 
sound  like  him.  Aye,  but  it  does.  The  internal 
evidence  is  what  convinces  us  of  the  Davidic  author- 

(351) 


352  THE    FORGIVENESS    OF    SIN, 

ship  of  this  saying.  The  ring  of  David's  voice  is  in 
it  ;  the  twang  of  David's  harp-string  is  in  it.  He 
knew  sin  and  he  knew  the  burden  of  sin.  It  may  be 
that  when  he  wrote  this  rhapsody  he  had  in  mind  the 
matter  of  Uriah  and  Bathsheba.  It  rested  as  an  in- 
tolerable burden  on  his  soul  ;  it  stained  his  hands 
blood  red  ;  it  ploughed  furrows  of  remorse  across  his 
brow.  He  could  not  sleep  ;  the  furies  sat  about  him 
in  the  watches  of  the  night,  pointing  their  fingers  and 
whispering,  "Uriah  !  "  "  Bathsheba  !  "  What  should 
he  do  ?  What  could  he  do  but  cry  unto  the  Lord  in 
his  trouble,  "  Have  mercy  upon  me  according  to  thy 
loving  kindness,  and  according  unto  the  multitude  of 
thy  tender  mercies  blot  out  my  transgressions  ;  for 
against  thee,  thee  only,  have  I  sinned,  and  done  this 
evil  in  thy  sight?"  Did  God  hear  ?  God  always  hears. 
There  is  nothing  in  the  universe  so  sweet  to  him  as 
the  cry  of  a  returning  prodigal.  So  David  sings, 
"  This  poor  man  cried,  and  the  Lord  heard  and  saved 
him  out  of  all  his  trouble.  O  that  men  would  praise 
the  Lord  for  his  goodness  and  for  his  wonderful  works 
to  the  children  of  men." 

And  it  was  meet  and  proper  that  Paul  should  echo 
this  ;  for  his  was  a  similar  experience.  His  sin 
was  ever  before  him.  He  could  not  forget  how  he 
had  held  the  garments  of  those  who  stoned 
Stephen  ; — that  upturned,  pleading  face,  that  last 
prayer,  "  Lay  not  this  sin  to  their  charge."  He  could 
not  forget  the  deeds  of  blood  committed,  when, 
as  a  zealot  of  the  Sanhedrin,  he  went  hither  and  yon 
breathing  out  slaughter  against  God's  little  ones  ; 
when  in  pursuit  of  his  inquisition  he  rode  down  the 
Damascus  highway  and  saw  in  a  sudden  flash  of  light 
the  face  so  marred,  yet  divinely  beautiful,  and  heard 


THE    FORGIVENESS    OF    SIN.  353 

the  voice,  "  I  am  Jesus  whom  thou  persecutest."  It  is 
anguish  to  remember  this,  and  anguish  to  l<now  that 
the  "  motions  of  sin  "  are  still  in  his  members.  "O 
wretched  man,"  he  cries,  "  who  shall  deliver  me  from 
the  body  of  this  death?"  And  then  he  continues, 
"  Thanks  be  to  God  through  our  Lord  Jesus  Christ  !  " 
His  regret  for  the  past  is  swallowed  up  in  his  blissful 
experience  of  God's  pardoning  grace  :  "  Who  shall 
separate  me  from  the  love  of  Christ  ?  I  am  persuaded 
that  neither  death,  nor  life,  nor  angels,  nor  principal- 
ities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature 
shall  be  able  to  separate  me  from  the  love  of  God 
which  is  in  Christ  Jesus  my  Lord." 

"I  believe  in  the  forgiveness  of  sins;"  so  the 
Church  professes  in  her  historic  creed.  So  sing  the 
innumerable  multitude  of  the  redeemed  in  heaven,  "  I 
believe  in  the  forgiveness  of  sins." 

"  O  !  may  the  sweet,  the  blissful  theme 
Fill  every  heart  and  tongue, 
Till  strangers  love  Thy  charming  name, 
And  join  the  sacred  song  !  " 

It  is  a  vast  subject ;  too  great  for  a  single  discourse. 
It  will  answer  our  purpose  merely  to  inquire  what 
David  thought  about  it.  He  uses  four  significant  ex- 
pressions for  the  forgiveness  of  sin. 

I.  He  speaks  of  it  as  "r^z'^rm^."  "Blessed  is  the 
man  whose  sin  is  covered."  This  expression  is  the 
equivalent  of  erased  or  blotted  out.  So  Peter  said  to 
the  multitude  in  Solomon's  Porch,  "  Repent  and  be 
converted,  that  your  sins  may  be  blotted  out,  when 
the  times  of  refreshing  shall  come  from  the  presence 
of  the  Lord." 


354  THE    FORGIVENESS    OF    SIN. 

In  those  days  the  writing  was  frequently  done  on 
wax  tablets  ;  it  was  an  easy  matter,  therefore,  to  erase 
it.  The  accounts  were  kept  in  that  way.  If  a  man 
came  in  to  square  his  account,  the  stylus  was  simply 
drawn  over  the  tablet  and  the  score  vanished  ;  it  was. 
covered,  and  thus  erased  or  blotted  out. 

In  the  interest  of  justice  a  strict  account  is  kept  of 
every  man.  We  read  of  a  memorial  book  in  which 
our  sins  are  all  written  down.  We  may  forget  them  ; 
indeed  we  do  forget  them  nearly  all.  But  the  ledger 
will  be  opened  on  the  judgment  day  ;  sins  innumer- 
able that  had  passed  from  remembrance  will  be  ex- 
posed to  view;  destiny  will  be  determined  by  that 
record.  If  no  payment  has  been  made  in  our  behalf, 
then  the  uttermost  farthing  will  be  required  of  us. 
If  we  are  forgiven,  it  will  be  only  because  our  indebt- 
edness has  been  paid  by  our  Lord  Jesus  Christ,  He 
holds  the  stylus  in  his  pierced  hand,  awaiting  our  word 
of  prayer  that  he  may  erase  it.  If  faith  speaks  the 
word,  lo,  it  is  done  ! 

■  "  Jesus  paid  it  all, 
All  to  Him  I  owe." 

II,  David  also  speaks  of  the  forgiveness  of  sin  as 
a  cleansing.  "  Purge  me  with  hyssop,  and  I  shall  be 
clean  ;  wash  me,  and  I  shall  be  whiter  than  snow." 
The  response  to  this  prayer  is  in  the  assurance  of  the 
gospel  :  "  The  blood  of  Jesus  Christ,  the  Son  of  God, 
cleanseth  us  from  all  sin." 

The  finer  instincts  of  our  nature  grasp  the  fact  that 
sin  is  uncleanness.  One  of  the  Greek  philosophers 
expressed  the  wish  that,  in  the  interest  of  sincerity,  a 
window  might  be  placed  in  the  breast  of  every  man. 
But  there  are  few,  if  any,  of  us  who  vv^ould  be  willing 


THE    FORGIVENESS    OF    SIN.  355 

to  have  it  so.  One  of  the  best  of  modern  Christians 
has  said,  '*  If  the  secret  imaginations  of  my  heart  were 
known,  I  should  be  ashamed  to  pass  along  the  street, 
lest  the  children  should  make  sport  of  me  and  the 
very  dogs  bark  at  me."  At  times  this  repugnant 
aspect  of  sin  forces  itself  upon  us  ;  but  we  are  loath 
to  dwell  upon  it. 

One  of  the  significant  types  of  sin  is  leprosy,  not 
because  of  the  incurableness  of  that  malady,  but  rather 
of  its  uncleanness.  There  are  other  mortal  diseases, 
but  there  is  none  that  so  utterly  excludes  the  patient 
from  all  fellowship  of  men.  Let  a  leper  be  found  in 
the  Chinese  quarter  of  New  York  City  to-day,  and  he 
is  hurried  away  to  a  lone  island  in  the  harbor,  to  dwell 
there  in  a  secluded  hut  where  none  shall  approach 
him.  It  is  written  of  Naaman  the  Syrian,  "  He  was  a 
great  man  with  his  master,  and  honorable  ;  he  was 
also  a  mighty  man  of  valor,  but  he  was  a  leper." 
What  mattered  it  if  his  was  the  arrow  that  smote 
through  the  joints  of  Ahab's  armor,  or  tha  the  had  often- 
times distinguished  himself  on  the  high  places  of  the 
field  ?  He  would  fain  have  traded  places  with  the 
meanest  of  the  cringing  slaves  in  his  kitchen,  if  only 
those  white  spots  might  be  taken  from  him.  The 
Jew  who  was  infected  with  this  disease  must  needs 
go  apart  from  his  fellows,  and  stand  afar  off,  with  his 
finger  upon  his  lips,  crying,  "  Unclean  !  unclean  !  " 
This  is  the  significant  type  by  which  the  inspired 
writers  are  wont  to  characterize  the  repulsiveness  of 
sin.  But  a  fountain  has  been  opened  for  uncleanness, 
in  the  blood  of  Jesus  Christ  :  "  Come  now,  saith  the 
Lord,  and  let  us  reason  together  ;  though  your  sins  be 
as  scarlet,  they  shall  be  as  wliite  as  snow  :  though 
.they  be  red  like  crimson,  they  shall  be  as  wool." 


356  THE    FORGIVENESS   OF    SIN. 

III.  Again  the  Psalmist  speaks  of  forgiveness  as  a 
removing.  "  He  hath  not  dealt  with  us  after  our  sins, 
nor  rewarded  us  according  to  our  iniquities  ;  for  as 
the  heaven  is  high  above  the  earth,  so  great  is  his 
mercy  toward  them  that  fear  him  ;  as  far  as  the  east 
is  from  the  west,  so  far  hath  he  removed  our  trans- 
gressions from  us."  In  like  manner  Hosea  says,  "  O 
Israel,  return  unto  the  Lord  your  God,  and  say,  Take 
away  our  iniquity  and  receive  us  graciously  ;  so  will 
we  render  the  calves  of  our  lips." 

Sin  is  here  conceived  of  as  a  burden.  So  Cain^ 
fleeing  from  his  brother's  blood,  cried  out,  "  My  pun- 
ishment is  greater  than  I  can  bear."  But  God  in  the 
gospel  of  Christ  has  made  known  his  willingness  to 
lift  the  burden  and  carry  it  away.  The  Christian 
in  the  "  Pilgrim's  Progress  "  went  through  great 
difficulty  **  because  of  the  load  upon  his  back," 
until  he  came  to  the  cross  ;  and  at  the  foot  of  the 
cross  was  the  sepulchre;  and  when  he  came  there,  his 
burden  was  loosed  from  off  his  shoulder  and  "began 
to  tumble  and  so  continued  to  do  until  it  came  to  the 
mouth  of  the  sepulchre,  where  it  fell  in  and  he  saw  it 
no  more.  Then  was  he  glad  and  blithesome,  and  said 
with  a  merry  heart,  '  He  hath  given  me  rest  by  his 
sorrow  and  life  by  his  death.'  " 

On  yom  Kippur,  the  great  Day  of  Atonement,  the 
scapegoat  was  brought  to  the  door  of  the  tabernacle 
and  the  high  priest  laid  his  hands  upon  its  head,  so 
signifying  that  the  sins  of  the  people  were  laid  there; 
then  the  scapegoat  was  led  by  the  hand  of  a  fit  man 
out  into  the  land  of  Azazel.  The  people  stood,  shad- 
ing their  eyes,  and  saw  the  fit  man  lead  the  goat  over 
the  hills  and  far  away.  It  was  gone,  and  their  sins 
were  gone   with  it  !     So   is   the  sinner's  burden  laid 


THE    FORGIVENESS    OF    SIN.  357 

upon  the  heart  of  Christ  at  Calvary,  and  Christ's  heart 
breaks  under  it. 

"  My  faith  would  lay  her  hand 
On  that  dear  head  of  Thine, 
While  like  a  penitent  I  stand 
And  there  confess  my  sin." 

How  far  is  our  sin  removed  by  this  loving  kind- 
ness of  our  Lord  ?  Mark  the  great  distance  :  "As  far 
as  the  east  is  from  the  west,  so  far  hath  he  removed 
our  transgressions  from  us."  We  may  measure  the 
distance  from  north  to  south,  but  not  from  east  to  west. 
The  sailor  who  sets  out  with  his  prow  pointed  west- 
ward may  sail  on  and  on  and  round  and  round  for- 
ever.    So  our  sins  are  removed  infinitely  from  us. 

IV.  But  the  most  significant  figure  which  David 
uses  to  designate  the  forgiveness  of  sin  is  '''forget- 
ting." His  prayer  is,  "  O  Lord,  remember  not  the  sins 
of  my  youth  ;  "  and  again,  "  O  Lord,  remember  not 
against  us  our  former  iniquities  ;  let  thy  tender  mer- 
cies prevent  us."  And  God's  answer  is  in  these 
words,  "  I  will  be  merciful  unto  thee,  and  thine  in- 
iquities will  I  remember  no  more  against  thee."  An 
"Act  of  Oblivion  "  is  passed  upon  our  sins.  They 
shall  never  more  be  recalled  or  cast  up  against  us. 

In  Hebrew  and  Arabic  "  to  forget  "  is  expressed 
by  the  phrase  "to  cast  behind  one's  back."  Thus  if 
an  oriental  ruler  desires  to  rid  himself  of  his  Prime 
Minister,  he  "casts  him  behind  his  back  ;"  that  is, 
out  of  his  sight.  He  thinks  no  more  of  him.  This 
is  precisely  what  God,  in  his  infinite  mercy,  does  with 
our  sins.  Up  to  the  moment  of  forgiveness  they  are 
before  his  face,  as  it  is  v/ritten  :  "  He  hath  set  our 
secret  sins  in  the  light  of  his  countenance  " — the  light 


358  THE    FORGIVENESS    OF    SIN. 

beyond  the  brightest  glory  of  the  sun.  But  when  he 
forgives,  he  puts  our  iniquities  behind  his  back  and  so 
Stands  between  us  and  them  forever. 

We  find  an  expression  of  like  emphasis  in  the 
words  of  Micah,  "Thou  wilt  turn  again  and  have 
compassion  ;  thou  wilt  cast  the  sins  of  the  people 
into  the  depths  of  the  sea."  Was  the  prophet  think- 
ing of  a  stone  that  goes  down,  down  into  the  depths 
forever?  Or  shall  we  find  the  similitude  in  a  burial 
at  sea,  where  the  shotted,  shrouded  burden  slips  from 
the  plank  and  with  a  momentary  splash  disappears 
from  view?  Nay,  not  so  ;  for  there  shall  be  a  resur- 
rection, the  sea  shall  give  up  its  dead  ;  but  the  sin 
that  is  forgiven  shall  be  seen  no  more  forever. 

In  1862  the  British  ship  Enrica  was  fitted  out  as  a 
Confederate  cruiser,  to  be  commanded  by  Captain 
Raphael  Semmes.  Her  crew  and  armament  were 
British  ;  and  she  carried  a  British  flag  to  use  when 
occasion  required  it.  In  the  course  of  the  next  two 
years  she  destroyed  sixty-six  American  vessels  and 
millions  upon  millions  of  property.  The  "Alabama 
Claims  "  have  been  settled  in  just  arbitration  ;  but 
the  merchant  marine  of  America  has  never  recovered 
from  the  blow.  The  Alabama  never  entered  a  south- 
ern port,  but  cruised  to  and  fro,  capturing  and  burn- 
ing everywhere.  At  length,  early  in  the  summer  of 
1864,  she  put  into  the  harbor  of  Cherbourg,  France, 
for  repairs.  The  Kearsarge,  commanded  by  Captain 
Winslow,  which  had  long  been  pursuing  her,  anchored 
at  the  entrance  of  the  harbor.  A  meeting  was  inevi- 
table. On  the  19th  day  of  June  they  joined  battle 
seven  miles  out.  They  were  at  close  quarters  for  an 
hour,  firing  shot  and  shell  into  each  other  ;  then  the 
Alabama  began  to  settle  ;  she  quivered  like  a  living 


THE    FORrtlVElsrESS    OF    SIN.  359 

thing  and  went  down,  down,  fathoms  down,  among 
the  coral  and  sea-weed  and  slimy  crawling  things  on 
the  bottom  of  the  sea.  There  she  has  lain  ever  since  ; 
there  she  will  lie  until  the  end  of  time  ;  her  iron  rust- 
ing, her  timbers  rotting,  the  fishes  swimming  through 
her  port  holes.  There  is  no  resurrection  for  her.  So 
God  sends  our  sins  down,  down,  to  the  bottom  of  the 
sea,  never  to  be  seen  again,  never  to  be  heard  of, 
never  to  be  remembered. 

The  ancients  speak  of  a  river  called  Lethe,  flowing 
through  hell.  The  dead  drank  of  it  and  forgot  the 
past.  It  is  not  we,  however,  who  drink  of  Lethe.  We 
shall  remember  our  sins,  but  only  to  praise  the  God 
who  has  forgiven  them.  We  shall  look  upon  the  pit 
out  of  which  we  are  delivered,  and  call  upon  our  souls 
and  all  that  is  within  us  to  bless  his  holy  name.  Nay, 
it  is  God  who  drinks  of  Lethe  ;  he  forgets,  he  remem- 
bers our  sins  no  more  against  us. 

Let  it  be  observed  that  the  forgiveness  here  vouch- 
safed to  us  is  only  for  Jesus'  sake.  There  is  no  word 
in  Scripture  to  encourage  hope  otherwise.  "  There  is 
none  other  name  under  heaven  given  among  men 
whereby  we  must  be  saved."  The  atonement  of  the 
cross  furnishes  the  only  theory  of  pardon  which  ever 
has  been  suggested.  The  false  religions  are  utterly  de- 
void of  any  hint  of  the  forgiveness  of  sin.  This  is  the 
glory  of  our  religion.  The  world  believes  in  Karma, 
the  doctrine  of  retribution.  "Whatsoever  a  man 
soweth,  that  shall  he  also  reap."  It  makes  one  shiver 
to  think  of  this  philosophy  of  irrevocable  death.  It 
was  fifty  years  ago,  or  thereabouts,  when  Professor 
Webster,  of  Harvard  University,  was  tried  for  murder. 
The  man  who  sat  in  judgment  on  that  occasion  was 
Chief  Justice  Shaw,  who  had  been  the  college  friend 


360  THE    FORGIVENESS    OF    SIN. 

of  the  prisoner  at  the  bar.  When  the  jury  returned 
with  its  verdict  of  "  Guilty,"  the  judge  was  so  over- 
come that  tears  poured  over  his  cheeks  and  he  could 
not  spealc.  At  length  he  arose  to  pronounce  the 
death  sentence,  saying,  "The  law  must  have  its 
course."  Thanks  be  to  God,  the  law  need  not  have 
its  course  at  the  Great  Assize,  "  for  what  the  law 
could  not  do  in  that  it  was  weak  through  the  flesh" 
— our  sinful  flesh — "  God,  sending  his  own  Son  in  the 
likeness  of  sinful  flesh,  hath  done  for  us."  We  believe 
that  through  Jesus  Christ  there  is  forgiveness  with 
God. 

But  only  through  faith  in  him.  Faith  is  the  hand 
stretched  out  to  appropriate  the  unspeakable  gift. 
We  shall  probably  agree  that  the  strangling  swimmer 
who  deliberately  refuses  to  grasp  the  rope  thrown  to 
him  deserves  to  drown  ;  that  the  Jew  who  would  not 
eat  of  the  manna  that  lay  around  his  feet,  plenteous 
and  white  as  hoar  frost,  deserved  to  starve  ;  that  the 
man  who  will  not  dip  up  the  water  of  the  fountain 
and  drink,  deserves  to  perish  of  thirst.  The  great  sal- 
vation is  offered  to  us  on  the  sole  condition  of  faith  ; 
"He  that  believeth  on  the  Lord  Jesus  Christ  shall  be 
saved,  and  he  that  believeth  not  shall  be  damned;" 
that  is,  he  who  takes  Christ  to  be  the  propitiation  of 
his  sin  shall  live  through  him,  but  he  who  prefers  to 
bear  his  own  sins  forever  shall  have  his  way.  Who 
then,  shall  complain  ?  And  how  shall  we  escape  if  we 
neglect  so  great  salvation  ?  Let  us  accept  Christ, 
therefore,  and  be  grateful.  Only  believe  !  Only  be- 
lieve !  And  let  our  lives  show  that  we  believe  in 
Christ,  and  that  in  him  we  have  received  the  forgive- 
ness of  sin. 


THE  GOLDEN  WEDGE. 

"Therefore,  the  children  of  Israel  could  not  stand,  but  turned  their  backs be> 
fore  their  enemies."—  Josh.  vii.  12. 

The  siege  of  Jericho  was  a  singular  performance. 
In  all  the  history  of  military  tactics  there  was  nothing 
like  it.  It  was  never  known  that  a  city  should  be  re- 
duced by  the  simple  tramp,  tramping  of  a  multitude, 
in  profound  silence,  and  then  a  final  blast  of  rams' 
horns.  It  was  manifestly  the  Lord's  doing,  and  mar- 
vellous in  all  the  people's  eyes.  And,  inasmuch  as 
God  had  planned  the  siege,  and  reduced  the  city  with- 
out any  man's  aid,  it  was  obviously  his  right  to  affix 
any  conditions  whatsoever  to  the  triumph  that  might 
please  him.  He  said,  accordingly,  "  There  must  be  no 
looting,  no  plunder  now."  He  was  not  going  to  have 
the  army  of  Israel  develop  into  a  mere  mob  of  ma- 
rauders. That  would  do  for  pagan  nations,  but  not 
for  the  people  of  God.  He  said  that  the  city  itself 
should  be  devoted  to  destruction;  it  must  be  utterly 
burned  up,  and  the  gold  and  the  silver  must  be  con- 
secrated to  the  house  of  God;  but  there  should  be  no 
plunder.     And  so  they  went  into  Jericho. 

Out  in  his  tent  on  the  hillside  that  night,  in  full 
sight  of  the  smoke  that  still  rose  from  the  burning 
city,  was  a  soldier  who  had  in  his  possession  a  Baby- 
lonish   garment,    a    purse    that    contained    two    hun- 

(361) 


362  THE    GOLDEN    WEDGE, 

dred  shekels  of  silver,  and  a  golden  wedge.  He  was 
all  alone  ;  and  he  digged  a  hole  in  the  ground,  and 
kneeled  down  and,  folding  up  that  precious  Babylon- 
ish  garment,  and  looking  around  him  to  see  if  any- 
one was  watching  him,  he  put  it  there.  And  he 
opened  the  purse,  and  counted  out  the  two  hundred 
shekels  of  silver,  and  replaced  them,  and  placed  it 
also  there.  And  the  wedge  of  gold — how  his  eyes 
sparkled  as  he  laid  it  with  the  silver,  and  buried  it  ! 
And  he  looked  about  him,  and  said,  "  None  seeth  me." 
But  the  eyes  that  "run  to  and  fro  through  all  the 
earth,  beholding  the  evil  and  the  good,"  were  all  the 
while  looking  down  upon  him. 

The  next  morning  it  was  proposed  to  take  yonder 
fortress  that  lay  three  thousand  feet  higher  up  the 
mountain  road  that  led  into  the  Holy  Land.  A  squad 
of  soldiers  was  sent  up  to  reconnoitre,  and  they  came 
back  and  said,  "  We  need  not  send  the  army  up  there; 
it  will  be  enough  to  send  two  or  three  regiments.  It 
is  only  a  small  garrison;  we  can  easily  overcome  it." 
So  in  the  camp  they  watched  the  men  going  up,  and 
heard  in  the  distance  the  sound  of  conflict;  but  soon 
they  saw  their  warriors  come  flying  down  like  a  flock 
of  sheep,  for  their  hearts  had  melted  like  water  within 
them.  Joshua,  the  man  of  battle,  stood  by,  wondering; 
he  called  the  roll,  and  asked,  "Were  ye  overcome? 
Did  some  great  disaster  fall  upon  you?"  But  they 
were  all  there  except  thirty-six.  They  had  not  been 
overwhelmed  by  numbers,  or  by  superior  strength. 
What  was  it,  then,  that  struck  them  with  that  sudden 
panic,  and  sent  them  fleeing  down  the  hillside? 
Joshua,  overwhelmed  with  shame,  fell  down  upon 
his  face,  and  cried  out,  "  Alas,  that  Israel  should 
have  done  this  !  That  an  army  of  Israel  should  ever 


THE    GOLDEN    WEDGE.  ;^6;^ 

have  failed  to  take  the  little  fortress  of  Ai !  What 
will  the  Canaanites  say  of  it  ?  And  what  shall  be  said 
for  the  name  of  the  Lord,  our  God  ?  "  Then  a  voice 
said  to  him,  "  Rise  up  !  Stand  upon  thy  feet  !  Why 
liest  thou  here,  mourning  and  lamenting  ?  There  is 
a  golden  wedge  in  the  camp.  One  of  thy  soldiers 
hath  taken  of  the  devoted,  the  unclean  thing.  Find 
it;  punish  him;  for,  therefore,  Israel  hath  not  been 
able  to  stand  before  the  enemy,  but  hath  turned  his 
back  upon  him."  And  it  was  proclaimed  throughout 
the  camp  that  there  was  a  malefactor  who  had  taken 
plunder,  and  that  he  was  to  be  found  out. 

That  was  a  terrible  night  for  Achan.  He  lay  in 
his  tent,  with  the  Babylonish  garment,  and  the 
golden  wedge,  and  the  purse  of  shekels  buried  be- 
neath him,  and  tossed,  sleepless,  like  guilty  Macbeth. 
O,  if  he  would  only  arise  now,  and  get  down  upon 
his  knees,  and  make  a  clean  breast  of  the  whole  mat- 
ter before  God  !  O,  if  he  would  only  leave  his  tent, 
and  fall  before  Joshua,  and  confess  all  !  "But,"  he 
said  to  himself,  "  may  be  these  are  unfounded 
qualms  of  mind.     I  shall  never  be  found  out." 

The  next  morning  the  lot  was  taken,  and  the  black 
stone  fell  to  the  tribe  of  Judah  ;  and  the  rabbis  say 
that  every  man  in  Judah  then  drew  his  sword,  and 
vowed  that  the  malefactor  should  die.  The  ballot  was 
cast  again,  and  the  black  stone  fell  to  the  clan  of  the 
Zerahites;  again,  and  the  black  stone  fell  to  the  family 
of  Zabdi  ;  again,  and  Achan  trembled  to  the  centre 
of  his  heart — for  the  black  stone  was  in  his  hand! 
What  shall  be  done  to  the  man  who  by  his  sin  has 
endangered  all  Israel,  and  put  God's  people  to  an 
open  shame  ?  It  was  at  the  very  beginning  of  the 
theocracy,  and  an  exemplary  punishment  must  be  in- 


364  THE    GOLDEN    WEDGE. 

flicted  upon  him.  He  was  taken  out  and  stoned  to 
death,  and  his  tent  was  burned.  Then  went  the 
army  of  Israel  forward,  and  Ai  fell,  and  the  people 
went  in  to  possess  the  land. 

I  preached  here  a  little  while  ago  on  the  secret  of 
success.  But  success  is  a  very  extraordinary  thing. 
I  doubt  if  there  is  a  man  or  woman  here  who  feels 
that  he  or  she  has  achieved  it.  I  want  to  say  some- 
thing to  you  now  about  the  secret  of  failure;  and  that 
will  touch  every  one  of  us. 

As  to  the  Church,  I  know  how  gloriously  the  bles- 
sing of  Heaven  has  rested  upon  the  Church  all  along 
the  ages.  The  eleven  men  that  came  down  the  outer 
stairway  from  that  upper  room  have  come  to  be  four 
hundred  millions  of  people,  scattered  all  over  the 
world,  in  more  or  less  close  connection  with  the 
Church  of  God.  It  is  a  wonderful  history — the 
history  of  the  universal  Church  of  Christ.  It  is  a 
wonderful  success — when  we  look  at  it  from  this 
standpoint  of  our  lower  life.  But  O  !  it  is  the  colos- 
sal failure  of  all  the  history  of  the  universe,  when  we 
look  at  it  from  the  standpoint  of  the  ideal,  and  the 
possible,  and  the  divinely-intended.  "Go  ye,"  said 
the  Master,  to  the  people  who  were  assembled  upon 
the  Mount  of  Ascension, — "  Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  every  creature  ;  and,  lo  ! 
I  am  with  you  alway,  even  unto  the  end  of  the  world." 
If  they  had  only  heeded  !  There  was  a  command — 
"  Go  ye  !  "  There  was  a  promise — "  Lo  !  I  am  with 
you."  Omniscience  marked  out  the  campaign. 
Omnipotence  was  pledged  to  the  ultimate  triumph. 
Yet  here  we  are,  after  the  lapse  of  eighteen  weary 
centuries,  still  watching  the  heavens,   and  wondering 


THE    UuLUlN     wedge.  365 

when  the  Lord  will  come.  "O  Lord,  how  long?  how 
long  ?  " 

What  is  the  trouble?  Sin  in  the  camp.  The 
Church  of  God  is  not  what  it  ought  to  be.  But  for 
the  sin  of  the  Church,  the  conquest  of  the  world 
would  have  been  accomplished  long  centuries  ago. 
If  you  want  to  transmit  an  electric  current  and  pro- 
duce a  tremendous  power  by  it,  you  must  be  very 
careful  that  the  wires  along  which  the  power  passes 
shall  be  thoroughly  insulated.  There  must  be  no  loss  of 
power  by  contact  with  foreign  things.  I  can  place  you 
on  an  insulated  stool,  and  turn  a  current  of  electricity 
upon  you;  and  if  you  will  not  touch  anything,  but  hold 
yourself  aloof  from  everything  that  could  possibly 
conduct  the  power  away  from  you,  I  will  fill  you  so 
full  of  electricity  that  it  will  go  sparkling  in  electric 
flashes  from  your  finger  tips.  There  will  be  con- 
vulsions of  power  and  earthquakes  of  energy  within 
you.  O!  if  the  Church  had  only  stood  there — "Come 
out  from  the  world,  and  be  ye  separate,  saith  the 
Lord:  for  I  have  chosen  you  to  be  an  holy  priesthood, 
a  peculiar  people.  Put  away  the  unclean  thing  from 
among  you."  That  is  the  injunction  which  God  is  ever 
addressing  to  his  militant  Church.  If  you  want  to 
reduce  Buddhism  ;  if  you  want  to  conquer  Islam  ;  if 
you  want  to  destroy  Confucianism  ;  if  you  want  to 
save  the  nations  who  are  worshipping  Fetish  idols  in 
the  darkness  of  death,  put  away  the  unclean  thing 
from  you.  "Loose  thyself  from  thy  bands;  shake 
thyself  from  the  dust,  O  captive  daughter  of  Jerusa- 
lem." Let  God  energize  thee.  Then  shait  thou  be 
God's  people,  and  God  himself  shall  be  thy  God. 

But  now  as  to  the  individual  Christian — for  it  is 
not  a  matter  of  great  consequence  to    speak  of  the 


;^66  THE    GOLDEN    WEDGE. 

Church  in  the  abstract,  or  en  masse.  The  Church  is 
what  we  individual  Christians  make  it.  From  one 
standpoint,  it  is  a  wonder  that  you  are  as  good  a 
Christian  man  as  you  are.  That  is  to  be  said  to  your 
credit.  "  For  we  wrestle  not  against  flesh  and  blood, 
but  against  principalities  and  powers,  against  spiritual 
wickedness  in  high  places."  We  are  constantly 
opposed  by  the  world,  and  the  flesh,  and  the  devil ; 
and  it  is  a  wonder  to  me  that  we  Christian  people 
are  half  as  good  as  we  are  reputed  to  be.  What  was 
it  that  Baxter  said  ?  "I  am  not  what  I  ought  to 
be ;  I  am  not  what  I  hope  to  be  ;  I  am  not  what  I 
mean  to  be  ;  but  by  the  grace  of  God  I  am  what  I 
am  !  " 

So  you  have  made  a  success  of  it,  if  you  look  at 
the  Christian  life  from  the  lower  levels;  but  if  you 
occupy  the  standpoint  of  the  ideal  and  the  possible, 
O,  what  a  colossal  failure  you  and  I  have  made  of  it ! 
"Ye  are  the  light  of  the  world.  A  city  that  is  set  on 
a  hill  cannot  be  hid.  Let  your  light  so  shine  before 
men  that  they  may  see  your  good  works,  and  glorify 
God."  How  is  it  that  you  have  been  thwarted  in 
your  best  resolutions  ?  How  is  it  that  you  have  risen 
in  the  morning,  and  made  your  prayer  of  consecra- 
tion, and  gone  out  to  meet  the  world,  and  come  back 
defeated,  as  the  soldiers  of  Israel  came  back  along 
that  mountain  road  from  Ai  ?  And  then  you  have 
kneeled  down  to  say,  as  David  did — "Have  mercy 
upon  me,  O  God,  according  to  thy  loving  kindness,  and 
according  to  the  multitude  of  thy  tender  mercies  blot 
out  my  transgressions;  for  I  have  sinned."  How  is 
it  that  when  you  have  made  your  best  resolutions  you 
have,  after  all,  come  to  say  with  Paul  :  "  I  find  a  law 
in  my  members,   so  that   the  good  that    I    would,  I 


THE    GOLDEN    WEDGE.  367 

do  not ;  and  the  evil  that  I  would  not,  that  I  do  ;  who 
shall  deliver  me  from  the  body  of  this  death?" 
There  it  is — the  corpse  tied  to  the  swimmer's  neck,  and 
he  strangling  and  struggling  for  his  life.  But  who 
shall  deliver  me  from  this  sin,  this  very  body  of  death  ? 

That  is  the  trouble  with  us — the  old,  the  darling 
sin,  the  long-cherished  habit,  that  is  continually  get^ 
ting  the  better  of  us.  It  seems  a  little  matter.  In 
one  of  the  fairy  tales  that  we  used  to  read  when  we 
were  children,  there  was  a  princess  immured  in  a  dun- 
geon, who  after  a  while  found  a  secret  passage,  and 
crept  along  in  the  dark  until  she  came  within  sight 
of  an  open  door,  and  made  her  way  toward  it.  But 
here  was  a  spider's  thread.  She  paused,  and  drew 
it  aside,  and  there  was  another  ;  and  she  paused,  and 
drew  that  aside,  and  there  was  another  ;  and  presently 
she  was  in  the  meshes  of  a  million  spiders'  threads. 
And  she  sat  down  and  wept,  and  gave  up  the  struggle. 
That  is  the  story  of  many  a  Christian  life.  The  little 
sin,  year  after  year,  loved  and  cherished — the  darling 
sin — enmeshes  and  destroys  us. 

But  here  is  a  word  also  for  those  who  never  have 
professed  to  be  the  followers  of  Christ.  I  give  the 
average  man  who  does  not  love  the  Lord  Jesus  Christ 
credit  for  many  excellent  hopes  and  purposes  and 
earnest  resolutions.  We  cannot  get  rid  of  the  fact 
that  we  were  made  in  the  likeness  of  God.  You 
may  not  have  prayed  this  morning.  It  is  probable 
that  there  is  a  man  in  this  congregation  who  did  not 
have  the  grace,  after  sleeping  in  God's  arms  all  night, 
and  being  cared  for  by  his  providence,  to  get  down 
before  him  this  morning  and  say,  "  I  thank  you."  But 
no  matter  how  far  you  have  wandered  from  God,  you^ 
know  that  you  were  born   of  God  ;   you  feel  stirring 


368  THE    GOLDEN    M'EDGE. 

within  you  the  impulses  of  your  better  nature,  I 
believe  in  total  depravity,  but  not  in  any  such  sense  as 
that  the  man  who  is  depraved  has  nothing  that  is  natu- 
rally good  in  him.  You  may  be  a  kind  husband,  an 
intelligent  father,  a  good  neighbor,  and  a  loyal 
citizen  ;  you  may  be  a  good  man,  as  men  go,  and 
looked  at  from  the  earthly  standpoint;  but  if  you  look 
at  yourself  from  the  standpoint  of  the  ideal  and  the 
possible,  your  life  has  been  a  lamentable  failure,  and 
you  have  met  with  a  stupendous  defeat.  You  are 
not  what  you  ought  to  be. 

A  man  came  to  me  recently,  and  said,  "  I  am  in  a 
little  trouble,  and  I  want  to  talk  with  you.  Now, 
don't  tell  me  to  repent,  and  think  I  come  to  you  as  a 
sinner,  because  I  am  not  a  sinner  ;  "  arjd  I  opened  my 
eyes,  for  that  is  a  very  extraordinary  thing — "I  am 
not  a  sinner,  and  I  don't  need  to  repent  ;  but  I  am 
just  dead  weary  of  a  life  of  mere  self-gratification. 
I  have  got  enough  of  this  world's  goods  ;  I  have  a 
surplus  of  energy,  and  I  am  doing  nothing  for  any- 
body, and  I  am  just  weary  of  living  this  way."  De- 
feated, thwarted,  tired  out  !  Why  is  it  ?  What  is 
the  matter  ?  Sin  !  Sin  !  Paralyzing,  debilitating,  un- 
nerving, unmanning  sin  !  If  you  don't  get  rid  of  it, 
my  brother,  it  will  be  the  death  of  you.  Sin  kills.  It 
ruins  us  while  we  are  going  on  toward  eternity.  It 
meets  us  at  every  step.  It  lays  upon  our  hearts  a 
burden  beyond  what  we  are  able  to  bear,  and  ulti- 
mately consigns  us  to  spiritual  and  eternal  death — 
or  else  there  is  not  a  word  of  truth  in  that  old- 
fashioned  Book  of  ours. 

You  may  have  seen  the  instrument  of  torture  in 
the  castle  of  Nuremberg,  that  is  called  "The  Virgin." 
Her  arms  were  open,  and  the  victim  of  the  Inquisi- 


THE    GOLDEN    WEDGE.  369 

tion  was  commanded  to  embrace  her.  As  he  obeyed, 
a  knife  pierced  his  eye,  a  knife  pierced  his  temple,  a 
knife  pierced  his  breast,  knives  pierced  him  every- 
where. That  was  quick  death.  It  is  not  always  so 
sudden,  but  sin  is  sure  death. 

What  is  needed  ?  Up  !  Consecrate  yourselves  ! 
Get  rid  of  sin,  as  you  love  life  !  Get  rid  of  the  old 
sin  that  has  been  accumulating  upon  you  in  the  mis- 
lived  past  !  How  will  you  get  rid  of  it  ?  You  can- 
not wash  your  hands,  like  Pilate,  in  a  basin  of  water 
and  get  rid  of  it.  The  laver  stood  before  the  altar. 
The  cross  of  Jesus  Christ  is  both  laver  and  altar.  A 
fountain  gushes  out  from  the  rock  beneath  the  cross 
— "a  fountain  opened  for  all  uncleanness."  Come, 
my  friend;  you  have  failed  everywhere  else.  You 
know  your  infirmity.  You  know  you  will  be  thwarted 
and  defeated  if  you  keep  on  this  way.  Come,  and 
kneel  down  here  at  Calvary.  "  Come,  now,  saith  the 
Lord;  let  us  reason  together.  Though  your  sins  are 
as  scarlet,  they  shall  be  white  as  snow;  though  they 
be  red  like  crimson,  they  shall  be  as  wool."  "The 
blood  of  Jesus  Christ,  the  only  begotten  Son  of  God, 
cleanseth  us  from  all  sin."  It  is  the  old  message;  but, 
my  brother,   it  is    the    message  of  life  to  you. 

And  having  done  that,  what  then  ?  Christians  all, 
now,  let  us  see  to  it  that  we  cherish  no  sin  henceforth 
and  forever ;  that  we  bury  no  golden  wedges  in  our 
tent.  When  Madagascar  became  a  Christian  island, 
and  the  Hovas  surrendered  to  Christ,  the  Queen  was 
baptized,  and  there  was  a  solemn  day  of  consecration, 
in  which  the  great  image  was  brought  from  the  temple, 
and  the  smaller  idols  were  brought  from  the  Hovas' 
homes,  a  great  bonfire  was  made,  and  the  idolatry  of 
the  island  was  burned  up.     But  there  was  something 


37°  THE    GOLDEN    WEDGE. 

wrong.  The  Queen  herself,  long  afterwards,  came  to 
the  missionaries  and  took  from  her  neck  a  little  black 
image,  only  three  inches  long,  which  she  had  still 
cherished,  and  worn  as  an  amulet  there.  The  royal 
idol !  The  darling  sin  !  Not  until  that  was  surren- 
dered, could  she  become  a  Christian  Queen.  Not 
until  the  last  idol  was  burned,  was  the  Island  of  Mad- 
agascar given  to  Christ.  Let  us  surrender  all.  Let 
us  consecrate  all.  Let  us  not  touch  the  unclean 
thing.  The  secret  of  failure  is  devotion  to  any  sin. 
The  secret  of  success  is — 

"  Here,  Lord,  I  give  myself  away, 
'Tis  all  that  I  can  do." 

The  secret  of  success  is  insulation  from  the  world  ; 
consecration  to  truth,  and  goodness,  to  the  love  of 
Jesus  Christ,  and  the  service  of  God. 


Date  Due 

WIG'* 

^ 

Princeton   Tlitological  Seminary-Speei 


1    1012  01028  6815 


